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

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

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

4 Important Lunar Days Each Month: Merit Multiplied

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

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

Video:

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

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

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

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

Special Practices:

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

Supreme Merit Day: Full Moon, 15th Day Lunar

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

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

Special Practices:

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

Supreme Reflection Day: Third Quarter, 23rd Day Lunar

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

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

Special Practices:

• Mahamudra
• Dzogchen
• Akshobhya Buddha Family

Upavasatha Renewal Day: New Moon, 30th Day Lunar

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

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

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

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

Special Practices:

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

All Practices Include Refuge, Regret, Remedy and Refrain

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

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

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

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

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

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

Renewal of Bodhisattva and Five Family Vows

Recite along with us now:

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

I rejoice in all virtues of holy and ordinary beings.

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

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

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

I Remedy my Samaya with the Bodhisattva Vow:

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

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

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

I remedy my Samaya with New Commitments:

All Buddhas and Bodhisattvas, please listen to me.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Dharani for the Six Types of Suffering

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

Video with 7 repetitions of the long Dharani in Sanskrit:

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

Ushnisha Vijaya Dharani Chanted in Sanskrit!

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

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

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

Two Realities: Both Legitimate

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

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

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

The story of the Devaputra from Sutra

Quoting from translation of The Ushnishavijaya Dharani Sutra:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

namo bhagavate trailokya prativiśiṣṭāya buddhāya bhagavate

tadyathā oṃ viśodhaya viśodhaya

asamasama samanta avabhāsa spharaṇa gati gahana svabhāva viśuddhe

abhiṣiñcatu māṃ

sugata vara vacana

amṛta abhiṣeke mahāmantra pāne

āhara āhara āyuḥ sandhāraṇi

śodhaya śodhaya gagana viśuddhe

uṣṇīṣa vijaya viśuddhe

sahasraraśmi sañcodite

sarva tathāgata avalokana ṣaṭpāramitā paripūraṇi

sarva tathāgata mati daśa-bhūmi prati-ṣṭhite

sarva tathāgata hṛdaya adhiṣṭhāna adhiṣṭhita mahāmudre

vajrakāya saharaṇa viśuddhe

sarva āvaraṇa apāya durgati pariviśuddhe

pratinirvartaya āyuḥ śuddhe

samaya adhiṣṭhite maṇi maṇi mahāmaṇi

tathātā bhūta koṭi pariśuddhe

visphuṭa buddhi śuddhe

jaya jaya vijaya vijaya smara smara

sarva buddha adhiṣṭhita śuddhe

vajre vajra garbhe vajraṃ bhavatu mama śarīraṁ

sarva sattvānāṁ ca kāya pariviśuddhe

sarva gati pariśuddhe

sarva tathāgatāśca me sama āśvāsayantu

sarva tathāgata sama āśvāsa adhiṣṭhite

budhya budhya vibudhya vibudhya

bodhaya bodhaya vibodhaya vibodhaya

samanta pariśuddhe

sarva tathāgata hṛdaya adhiṣṭhāna adhiṣṭhita mahāmudre svāhā

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

The Sutra is for Everyone of All Six Realms

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

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

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

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

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

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

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

Benefits of Dharani as Explained in Sutra

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

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

Dharani

The actual Dharani, as transmitted by Shakyamuni Buddha is:

namo bhagavate trailokya prativiśiṣṭāya buddhāya bhagavate

tadyathā oṃ viśodhaya viśodhaya

asamasama samanta avabhāsa spharaṇa gati gahana svabhāva viśuddhe

abhiṣiñcatu māṃ

sugata vara vacana

amṛta abhiṣeke mahāmantra pāne

āhara āhara āyuḥ sandhāraṇi

śodhaya śodhaya gagana viśuddhe

uṣṇīṣa vijaya viśuddhe

sahasraraśmi sañcodite

sarva tathāgata avalokana ṣaṭpāramitā paripūraṇi

sarva tathāgata mati daśa-bhūmi prati-ṣṭhite

sarva tathāgata hṛdaya adhiṣṭhāna adhiṣṭhita mahāmudre

vajrakāya saharaṇa viśuddhe

sarva āvaraṇa apāya durgati pariviśuddhe

pratinirvartaya āyuḥ śuddhe

samaya adhiṣṭhite maṇi maṇi mahāmaṇi

tathātā bhūta koṭi pariśuddhe

visphuṭa buddhi śuddhe

jaya jaya vijaya vijaya smara smara

sarva buddha adhiṣṭhita śuddhe

vajre vajra garbhe vajraṃ bhavatu mama śarīraṁ

sarva sattvānāṁ ca kāya pariviśuddhe

sarva gati pariśuddhe

sarva tathāgatāśca me sama āśvāsayantu

sarva tathāgata sama āśvāsa adhiṣṭhite

budhya budhya vibudhya vibudhya

bodhaya bodhaya vibodhaya vibodhaya

samanta pariśuddhe

sarva tathāgata hṛdaya adhiṣṭhāna adhiṣṭhita mahāmudre svāhā

In Devanāgarī Script:-

नमो भगवते त्रैलोक्य प्रतिविशिष्टाय बुद्धाय भगवते

तद्यथा ॐ विशोधय विशोधय

असमसम समन्त अवभास स्फरण गति गहन स्वभाव विशुद्धे

अभिषिञ्चतु मां

सुगत वर वचन

अमृत अभिषेके महामन्त्र पाने

आहर आहर आयुः सन्धारणि

शोधय शोधय गगन विशुद्धे

उष्णीष विजय विशुद्धे

सहस्ररश्मि सञ्चोदिते

सर्व तथागत अवलोकन षट्पारमिता परिपूरणि

सर्व तथागत हृदय अधिष्ठान अधिष्ठित महामुद्रे

वज्रकाय सहरण विशुद्धे

सर्व आवरण अपाय दुर्गति परिविशुद्धे

प्रतिनिर्वर्तय आयुः शुद्धे

समय अधिष्ठिते मणि मणि महामणि

तथाता भूत कोटि परिशुद्धे

विस्फुट बुद्धि शुद्धे

जय जय विजय विजय स्मर स्मर

सर्व बुद्ध अधिष्ठित शुद्धे

वज्रे वज्र गर्भे वज्रं भवतु मम शरीरं

सर्व सत्त्वानां च काय परिविशुद्धे

सर्व गति परिशुद्धे

सर्व तथागताश्च मे सम आश्वासयन्तु

सर्व तथागत सम आश्वास अधिष्ठिते

बुध्य बुध्य विबुध्य विबुध्य

बोधय बोधय विबोधय विबोधय

समन्त परिशुद्धे

सर्व तथागत हृदय अधिष्ठान अधिष्ठित महामुद्रे स्वाहा

Dharani with English line-by-line

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

Namo bhagavate, trailokya prativisistaya,

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

buddhaya bhagavate! Tadyatha Om!

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

Vishodhaya, vishodhaya – asama-sama,

Cleanse, cleanse – the always impartial,

samantavabhasa-spharana

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

gati gahana, svabhava vishuddhe abhisinchatu!

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

Mam, Sugata, vara vachana amirta abhisekai maha,

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

mantra-padai! Ahara, ahara

the great true phrases! Remove disasters, remove disasters,

ayuh sam-dharani! Sodhaya, sodhaya,

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

gagana visuddhe usnisa vijaya vishuddhe,

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

sahashra-rasmi sam-chodite! 

the inflamed with a thousand rays of light!

Sarva tathagata avalokani,

O One overseeing the thus-gone ones,

sat-paramita-paripurani!

the perfect in the six paramitas!

Sarva tathagata mati dasha-bhumi prati-sthite!

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

Sarva tathagata hirdaya adhisthanadhisthita maha-mudre,

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

maha-mudre, vujra kaya sam-hatana vishuddhe!

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

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

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

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

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

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

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

vijaya; vijaya! Smara; smara!

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

Sarva buddha adhisthita shuddhe!

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

Vajri vajragarbhe, vajram bhavatu mama shariram!

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

Sarva sattva’am cha kaya –

O One who possesses a pure body –

pari vishuddhe sarva gati parishuddhe –

who is absolutely pure from all the paths of existence –

sarva tathagata singcha me samasvasayantu,

O One who consoles me by all the tathagatas,

sarva tathagata samasvasa adhisthite,

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

budhiya, budhiya, vibudhiya, vibudhiya!

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

Bodhaya, bodhaya, vibhodhaya,

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

vibodhaya, samanta parishuddhe!

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

Sarva tathagata hirdya adhisthanadhisthita

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

maha-mudre, svaha!

the great seal, hail!

Six Realms as Metaphors for Poisons

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

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

Too much Pleasure: Deva Realm

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

Too Much Envy: Asura Realm

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

Too Much Fear: Animal Realm

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

Too Much Greed: Preta Realm

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

Too Much Anger: Hell Realm

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

Ideal for Dharma: Human Realm

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

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

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

History of the Dharani

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

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

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

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

Empowerment Online

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

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

The Ushnishavijaya Dharani Sutra

The full title:

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

Tripitaka No. 967

Translated during the Tang Dynasty by Buddhapala

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

namo bhagavate trailokya prativiśiṣṭāya buddhāya bhagavate

tadyathā oṃ viśodhaya viśodhaya

asamasama samanta avabhāsa spharaṇa gati gahana svabhāva viśuddhe

abhiṣiñcatu māṃ

sugata vara vacana

amṛta abhiṣeke mahāmantra pāne

āhara āhara āyuḥ sandhāraṇi

śodhaya śodhaya gagana viśuddhe

uṣṇīṣa vijaya viśuddhe

sahasraraśmi sañcodite

sarva tathāgata avalokana ṣaṭpāramitā paripūraṇi

sarva tathāgata mati daśa-bhūmi prati-ṣṭhite

sarva tathāgata hṛdaya adhiṣṭhāna adhiṣṭhita mahāmudre

vajrakāya saharaṇa viśuddhe

sarva āvaraṇa apāya durgati pariviśuddhe

pratinirvartaya āyuḥ śuddhe

samaya adhiṣṭhite maṇi maṇi mahāmaṇi

tathātā bhūta koṭi pariśuddhe

visphuṭa buddhi śuddhe

jaya jaya vijaya vijaya smara smara

sarva buddha adhiṣṭhita śuddhe

vajre vajra garbhe vajraṃ bhavatu mama śarīraṁ

sarva sattvānāṁ ca kāya pariviśuddhe

sarva gati pariśuddhe

sarva tathāgatāśca me sama āśvāsayantu

sarva tathāgata sama āśvāsa adhiṣṭhite

budhya budhya vibudhya vibudhya

bodhaya bodhaya vibodhaya vibodhaya

samanta pariśuddhe

sarva tathāgata hṛdaya adhiṣṭhāna adhiṣṭhita mahāmudre svāhā

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

NOTE

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

Why is Tara so beloved among Mahayana Buddhists? Why is she simultaneously called Mother, Saviour, Friend, and Buddha? Why do many of us turn to Green Tara first, when we need help? What are the 21 forms of Tara? What are some of the stories of Tara rescuing suffering beings, as the heroine Goddess? We answer these questions and recount the histories of her heroic rescues in this presentation dedicated to the Mother of All Buddhas. We also present the mantra and a very concise Sadhana by Great Marpa, the Translator, for daily meditation.

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

Tara’s Many Forms

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. Or charismatic Red Tara who attracts what is helpful into our lives. Or even fierce Black Tara, who destroys all evil. Though we honor her as the Great Mother Buddha, she is, without contradiction, an intimate and treasured friend.

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

“Mummy Tara”

Despite enormous respect and sacred devotion for Tara, She is often just known as “Mummy Tara” to devotees.

Bhikshuni Thubten Chodron explained:

“If you put your full trust in Tara, you will receive the guidance you need and all your problems will be solved…”

Tara Rescues H.E. Garchen Rinpoche 8 Times

His Eminence Garchen Rinpoche has a special devotion to Tara. He recounts how Tara rescued him many times in his adventurous Dharma life. He credits her directly with rescuing him from eight major and several minor threats in his great life.

It was Tara who helped the great teacher survive war in 1958, starvation in 1960, near-drowning in 1963, several incidents with food poisoning, and a car accident in 2006. He tells these stories in his biography, and at teachings. He wrote:

“What is the purpose of sharing this?

I have special devotion for Tara, though all deities are the same in essence. I always hold on to my prayer wheel tightly, and I pray to Tara. I also tell others to pray to Tara. This is why I have a lot of faith in Tara.”

Song of Longing for Tara

This sentiment is expressed in the 18th-century Tibetan prayer the “Song of Longing for Tara” by Lama Lobsang Tenpey Gyaltsen:

“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.”

• Here are all the Tara Days we celebrate in 2024 on our Dharma Calendar>>

Mother Tara is not just the rescuer. She provides us with what we need to help ourselves and others — spontaneously achieving all that we wish.

Green, White, Red, Yellow and Blue-Black Taras

Tara appears in many forms, symbolic of her countless activities on our behalf. Her most common appearances are as a beautiful Mother Goddess, sitting on a splendid lotus and moon throne, beautiful in appearance, with one foot thrust forward ready to leap to our aid.

Her main two forms are Green and White, but she also appears in every color, symbolizing her heroic activities. Green represents the Karma family mother, her main form, with green symbolizing all activities.

• All about the 21 Taras, their praises and mantras, full feature>>

She has many white aspects, representing her pacifying and purifying activities.

She has red forms symbolizing power and magnetizing activities, and yellow forms symbolizing enriching activities.

White Tara and her powerful mantra beautifully chanted in Sanskrit:

Finally, she also emanates in black and blue forms, symbolizing her energetic wrathful forms, able to overcome any evil, obstacle, negative karma, black magic, demons or any foe who is an obstacle to our enlightenment.

Her role, as the “activity aspect of all the Buddhas,” is as vast as the universe. This is why her many activity roles include rescuer, protector, and countless other activity roles associated with Karma.

This is symbolized by air and wind, the element of her Northern Buddha family. Air represents both the life-giving air in our bodies and also Dharma speech. Gelek Rinpoche taught:

“The strongest element on which we base life is air, not ground, not earth. That is because air is the basis of the nature of sound. Really, it is. That is why air is the strongest out of four elements, which are earth, water, fire, and air. Air is the very base.”

As the Wisdom Mother of the Wind or Air element she is associated with Chi, Prana and “internal wind or lung” which is the very essence of life.

In whatever form you see her, visualize her, or think of her, she is your beloved and heroic mother.

Just Call Her Name

How do we call on Her aid? Simply call Her name. How do we see Her face? Simply look up to any star (or close your eyes, or imagine her face), and She is there. How do we find comfort in Her compassion? Simply know She is with you; like any mother, She never leaves you.

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

“How could I ever leave who I am?

Tara Saves the Caravan: Bokar Rinpoche

Bokar Rinpoche gives an example of how close Tara is to our world.

In 1958, Rinpoche was with a caravan taking food to those in need. Everyone knew the mission was important, but they were worried about bandits, who were reported on the road. So, they prayed constantly to Tara and chanted the twenty-one Taras’ praise as they journeyed the dangerous trail with a long train of wagons. Bokar Rinpoche wrote:

“The road to Lhasa was extremely dangerous… Who could protect us better than Tara?… It was impossible for us to evade them.

“When some nomads warned us of bandits immediately ahead, we went off the path, to set up our encampment, but there were too many of us to avoid being seen.

From where we were, we could see the bandits coming, menacing and demanding ransom from other travellers on the road.

It should have been inevitable for them to see us… However, they did not see us! Certainly, we were scared, but we never ceased to pray to Tara and recite her praise… I am convinced that our safe journey was due to Tara’s blessing and kind protection.”

It’s important to remember that the Mother of all Buddhas works through all of us. She is not only the Mother of All Buddhas, but the Mother of all Beings. Why? All Beings have Buddha Nature, our innate compassion and wisdom.

Praying to Arya Tara for help doesn’t mean she’ll show up as a Green goddess, hovering in the air in front of you. Her help might come in the form of hard-working first responders. Or a kind neighbor. Or, just a stranger on the street who sees you need help; and compassion arises from their heart — the place where Tara resides.

She is, remember, the karma activity Buddha, and works through karma in our world. If we are in trouble, the first responders — or another helpful person or circumstance — will help us if it is “our karma.” Or, we’ll discover how to help ourselves, inspired by her wisdom and the calm she gives us in the face of danger.

• Don’t miss our complete section of Tara features, over 20 features and videos>>

Tara and Dharma Activity: Karma Yoga

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

In the past, she nurtured and protected most of the great Mahasiddhas of India, and many of the great sages in Tibet. Alone in the wilderness, the great sages relied on her nurturing wisdom, compassion, and protective activity during long retreats. Her activity is no different for us. She is accessible and close to all practitioners. She is not a far-away Enlightened One who has passed into Nirvana.

Even the great Conqueror Shakyamuni Buddha relied on Mother Tara’s “eight great laughters” to pacify fears, doubts, and demons. It is said, in many Tantras, that “all Buddhas relied on Tara.”

Bokar Rinpoche explained how in his book Tara, The Feminine Divine:

“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.”

Buddha Explains Why Tara is Mother of All Buddhas

Tara’s most common title is Mother of all the Buddhas. This enigmatic term confuses even her devoted followers.

In “Sarva-tat-hagata-matr-tara-visvakarma-bhava-tantra-nama”, Buddha explains to Manjushri why Tara is called the Mother of all the Buddhas.

Manjushri asked the Lord: “Lord, all the Buddhas of the three times are deep. How therefore did She produce them? How is She their Mother?”

And the Lord said, “That is true, Manjushri, but all the Buddhas of the three times are also unproduced and unceasing, not defiled and not immaculate, with decrease or increase, and by nature in Nirvana; that is the nature of all dharmas.”

When Manjusrhi asked Shakyamuni to clarify, the Lord said, “Manjushri, the Ultimate, is called the Universal Law, the dharmadhatu; it is a synonym with the True Goal. It is Great Compassion. Conventional nature is a synonym of samsara. The Mother who produces the buddhas of the three times is beyond this; therefore She is beyond samsara and affliction.

Thus, Manjushri, She is to be regarded as Mother.

And the Lord said: “Therefore, Manjushri, with understanding of the such-ness of dharmas should one meditate on Her. One should recite her dharani, practice earnestly, understand Her qualities and make offerings to Her.

One should receive instructions and have no doubts. One should act earnestly in the deeds, remember Her praises, and practice the rites severally.” In these words He taught Bodhisattva Manjushri, the Youthful.

Origin Stories of Tara

Even though Buddha explained how Tara is the Mother of Buddhas, this becomes confusing when we are told multiple completely different origin stories when we attend her empowerment ceremonies.

Arya Tara’s origin stories are not about her birth, since she is the unborn. They are about her many manifestations arising into a particular need or lineage. Since her vow is to help all sentient beings in all worlds, she arises in many forms and times, and has many origin stories.

Tara always existed in the Dharmadatu, the Realm of Ultimate Reality. But she arises in various aspects in various lineages to help with special needs.

The most famous origin stories are how she arose from Avalokiteshvara. In the story, Avalokiteshvara, who swore the vow of compassion to save every being suffering in Samsara despaired after saving millions from samsara, only to find the six realms filled up with more suffering beings. The task of saving beings was endless.

Martin Wilson explained one of the origin stories of Tara in his 1986 work In Praise of Tara: Songs of the Saviouress.

“What was Her origin? Avalokiteshvara, the Lord and Refuge of the Three Realms saw that however many migrating beings He removed from samsāra, they grew no fewer, and He wept so many tears they formed a great lake.

Seeing his despair, Tārā sprang from this lake of tears. An utpala arose, a blue lotus, that grew in the water of his tears. Green Tara appeared on this Lotus, ready to help him. She is tireless and swift in the aid of sentient beings. She said to Avalokiteshvara: “I shall quickly save them from samsāra, so please do not cry!”.

In another origin story, White Tara arose from the tears of one eye of Avalokiteshvara, the Compassionate One, and Green Tara from the other.

Tara’s Dharani Sutra recited in video by Buddha Weekly:

These stories aren’t about the “birth of Tara” as Tara was always the mother in the Dharmadatu. She emanated in Sambhogakaya Enjoyment Bodies to help the great Bodhisattva, moved by his Compassion.

This is why there can be different Tara origin stories in different lineages. There are countless forms and emanations of Tara as both Sambhogakayas, such as Green, White or Red Tara, but also Nirmanakaya, earthly manifestations. For example, in India, Tara’s popular emanations include wisdom Dakini Mandarva and Niguma. In Tibet, she was born as Dakini Yeshe Tsogyal.

21 Forms of Tara and Their Praise chanted beautifully in sacred Sanskrit:

21 Taras… and More…

Why so many forms? Because there are countless beings suffering in Samsara. Just as she arose in one form to help the compassionate Lord Avalokiteshvara, she arose in other forms as well.

The most famous of these are the 21 forms of Tara. There are also the 108 and 1008 Taras.

Each of these Taras appears slightly different, with different colors, poses, expressions, mantras and praises. Each of the 21 Taras has a specialized activity.

Are they all separate beings? No, they are all Tara, ultimately the same Tara who manifested to Buddha under the Bodhi Tree and to Avalokiteshvara when he shed the lake of tears. And, the same Tara who rescued Garchen Rinpoche eight times. And, the same Tara who rescued Bokar Rinpoche and the caravan from Bandits.

Tara’s Pureland: Yurlod Kurpa Turquoise Pureland

Tara appears not only in our world, but in every world, all six realms, and in every Pureland. She even has her own Pureland, for her most devoted followers. This Turquoise Pureland Yurlod Kurpa is a little different from the visualization of most Purelands.

This stunning Pureland has wild green forests, mountains, turquoise lakes, wildlife, and waterfalls rather than palaces and jeweled cities. The great teacher Delog Dawa Drolma described Tara’s pureland.

Delog Dawa Drolma was another nirmanakaya emanation of Tara. She was a teacher revered for her extraordinary powers as a lama, most famous for being a delog. A delog is one who has crossed the threshold of death and returned to tell about it. Her well-known son, Chagdud Tulku Rinpoche, told the story of his mother’s journey to visit Tara’s pureland, while her body lay devoid of life for 5 days:

“She lay cold, breathless, and devoid of any vital signs, while her consciousness moved freely into other realms, often escorted by the wisdom goddess White Tara. She undertook her journey as a delog according to instructions she had received from Tara in visions.”

Later, Delog Dawa Drolma, in a teaching in 1925, explained just where the Pureland is. Tara’s pureland is not other than Tara’s mind. Since we all have Tara’s Buddha Nature, this pureland is therefore found in our own heart and mind. She taught:

“Those sentient beings who actually wish to see the pure realm of Tara in their minds will rejoice in the cooling rays of pure vision in the soothing shelter of the blooming lotus of faith.”

Connecting with Tara

How do we connect to Tara? What is her practice? Like any mother, she is easily accessible. Simply call her name, or chant her short 10-syllable mantra. Or, you can accumulate merit and virtue by chanting the Praise to 21 Taras as a Dharani each day, or at least on Tara Puja Days. This ten-minute practice is very profound. To chant along, visit one of the linked 21 Taras videos at the information icons.

Tara practice is among the most beautiful and inspiring practices in Mahayana Buddhism, because she is the Buddhist enlightened Mother who truly acts for our benefit in this world.

Tara emanates in these countless forms because we have countless fears and obstacles. None of our fears are unimportant: epidemics, war, poverty, the list is endless. Fortunately, Tara is heroic and tireless! For each Tara, there is a praise, which devotees chant daily as the 21 Taras Praise or Dharani, and there are also supplicating mantras for each Tara, which requests Tara’s specific help in 21 ways. We have a video describing all 21 of the mantras, reciting them 3 times each, and explaining the benefits of each.

The simplest way to practice Tara, and bring her motherly protection into your life, is through chanting of her famous ten-syllable mantra. This mantra is

Om Tare Tuttare Ture Svaha

Beautiful chanting of Tara’s mantra for 1 hour:

This is, itself, a complete practice, if you understand the meaning of the mantra and recite with faith. According to commentary from the First Dalai Lama, the mantra can be understood this way:

• Om is Taking Refuge and praising the Body Speech and Mind of Tara.
• Tare liberates and saves us from suffering in Samsara — the suffering of the entire universe and all six dimensions.
• Tuttare liberates us from the 8 inner dangers, 8 external types of dangers and 8 supernatural dangers.
• Ture, liberates us from disease.
• Svaha, is the root of the path, and means “be it so” or “well said.”

Sadhana of Tara from Great Marpa the Translator

In the concluding session of this short presentation, we recite a Sadhana from the Great Marpa the Translator.

Great Marpa taught a cycle of Three Special Deities. These three are, of course, Arya Tara, the Mother who liberates us from fears in Samsara, together with Ushnisha Vijaya, in Tibetan Namgyalma, who liberates us from the Lord of Death, and finally, the Supreme Lord Buddha Vajrasattva, who liberates us from all negative karma. The puja begins with prostrations to the Three Supreme Deities, then the practice of Arya Tara.

If you have empowerment, you can visualize yourself as Tara in the normal way. If you do not have empowerment, you only visualize Tara in front of you. In this short version, we strictly recite the accumulating merit section with seven limbs of practice and the Praising of the 21 Taras and mantra with final requests for blessings. In a future video, we will present the full sadhana.

Ideally, after the seven limbs of practice we recite the 21 Taras Praise Dharani in Sanskrit or English linked above. If you are doing an abbreviated form, recite only the mantra.

Here begins the Sadhana, in concise form the frontal generation for accumulating merit with offerings and praises by the great translator Marpa:

Ushnisha Vijaya Namgyalma, Arising from the Ushnisha of the Buddha, destroyer of the Lord of Death.

Venerable Arya Tara, who liberates from the fears of Samsara.

Great Lord of All Families, Vajrasattva.

To the three Supreme Deities and the full assembly, I bow, pay homage, and make offerings.

In Tara, the Buddha, Dharma, and Supreme Assembly, I take refuge until Enlightenment. By the merit of my generosity and other deeds, may I attain Buddhahood for the sake of beings.

In front of me instantly arises a blazing green TAM syllable. By the light of the syllable, Venerable Tara appears in the sky, surrounded by an assembly of Buddhas and Bodhisattvas.

Namo Guru Arya Taraye. Namo Buddhaya. Namo Dharmaya. Namo Sanghaya.

I prostrate with complete purity to Venerable Arya Tara and all the Buddhas and Bodhisattvas who dwell in the ten directions and three times.

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

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

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

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

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

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

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

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

Now, while holding the visualization of Tara, I recite the mantra. As I recite, I see green light going out from the Tam at Tara’s heart, blessing all beings in the entire universe, then returning and blessing my own body, speech and mind.

Om Tare Tuttare Ture Svaha. Om Tare Tuttare Ture Svaha. Om Tare Tuttare Ture Svaha. Om Tare Tuttare Ture Svaha. Om Tare Tuttare Ture Svaha. Om Tare Tuttare Ture Svaha. Om Tare Tuttare Ture Svaha.

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

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

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

NOTES

• * Bokar Rinpoche’s book Tara the Feminine Divine is available from Amazon >>  (affiliate link)

(See bio below feature.)

With reference to The Way to the Bodhisattva by Shantideva, His Holiness, The Dalai Lama once said

“ If I have any understanding of compassion and the practice of the bodhisattva path, it is entirely on the basis of this text that I possess it.”

The Way of the Bodhisattva was composed by an eighth-century Indian Buddhist philosopher Shantideva and is one of the most revered texts in Buddhist literature. It embodies a definition of compassion that is raised to the highest levels and has minutely laid out the methods for us to achieve it.

The ultimate goal of all our actions is to gain happiness and be free from suffering. Yet, suffering is an inevitable part of life.

“If things could be according to their wish,
No suffering would ever come” (6.34)

This is where Shantideva tells us that suffering although unwanted has its uses. It humbles our pride and engenders sympathy toward those who are suffering.

“Suffering also has its worth,
Through sorrow, pride is driven out
And pity felt for those who wander in samsara” (6.21)

However, we rarely focus on these aspects when faced with an unpleasant or threatening situation. After all, it seems natural to resent the circumstances or aggressor. In line with the adage “Pain is inevitable; suffering is optional”, Shantideva implores us to shift our perspective from just “our pain” to a broader, more compassionate outlook. He lays down the following practical instructions for us to follow.

Understand the circumstances behind the suffering

“Thus, when enemies or friends
Are seen to act improperly,
Remain serene and call to mind
That everything arises from conditions.” (6.33)

We have to train our minds to reflect that the hostile behavior of our enemy has also not arisen spontaneously; it is a product of causes and conditions.

What does it mean for us in our daily lives? When someone attacks or criticizes us, we might want to retaliate in anger. Here, Shantideva asks us to accept reality as suffering is an inevitable part of our lives. Our reaction shouldn’t be “How can I escape?”, but rather “How can I build something positive out of it?”.

To this Dalai Lama says, we can ask ourselves that this person is not my enemy by birth. Certain circumstances must have led him/her to behave in this manner. Maybe it was because I had something in the past. When we realize our own part in their anger, then our frustration lowers in intensity. Once we realize that their misbehavior is due to some misunderstanding, then we develop a sense of compassion. We realize how out of control the person is and then our anger is converted to even feeling sorry for their pain and suffering.

These words have been lived by many great leaders. For instance, Nelson Mandela, of the African National Congress was jailed in his mid-40s for his fight against apartheid in South Africa. He spent 27 years full of hardships and drudgerous labor in jail. While to many it might seem like a waste but this suffering was essential for him to transform from being bloodthirsty to becoming an immensely magnanimous human who was willing to listen to the other side. It helped him realize that the other side that he regarded as his enemy were also human beings who were molded by society and operating from their own fears and expectations. Hence suffering in our lives too helps us put ourselves in the shoes of others.

Karmas have a role to play

It is easier to put suffering in perspective when one deeply understands karma.
“And who indeed should I be angry with?
This pain is all my own contriving” (6.46)

“Those who harm me rise against me-
its my karma that has summoned them” (6.47)

Karma is based on the law of cause and effect. So, it is true that our present suffering is the fruition of our previous (mental, verbal, or physical) actions. Hence it is incorrect to claim that the enemy is the aggressor. This understanding can help us cultivate patience in the face of adversity. However, it shouldn’t lead us to the fatalistic interpretation of karma theory: that, whatever happens, will happen anyway, and we have no particular role to play in our lives. Because just as through non-virtuous deeds in the past, one has laid the groundwork for present-day misfortune. Similarly, through virtuous deeds and pure motivation in our present actions, one can ameliorate the manifestation of these consequences and change the future.

After the Tibet invasion by the Chinese, many Tibetans spent years in work camps where they were cruelly tortured and underwent hard labor. One of them, Lapon-La a senior monk, was among 130 people who were banished to a similar camp. After 18 years, only twenty people survived. It wasn’t the education that ensured their survival, but their warmheartedness or inner spirit. He considered this as the best period for his spiritual practice, for developing patience and kindness. Among all the dangers to his life, he was most scared of losing his compassion for his Chinese guards!

A Buddhist monk of a senior order was aware that it must have been aware that it was his karmas that resulted in this suffering. This helped him accept his situation. But instead of being bogged down with the present circumstance and blaming it all on destiny, he chose the right way of thinking to develop his inner strength and bring forth his innate compassion for the people who were torturing him.

Cherish the enemies

“Because of them and through my patience,
All my sins are cleaned and purified” (6.48)

“So like a treasure found at home,
That I have gained without fatigue.
My enemies are my helpers in my Bodshisattva work
And therefore they should be a joy to me.” (6.107)

Shantideva asks us to go a step further and cherish our enemies, as they are our helpers on the path to becoming compassionate people. Our enemies do what no friend or loved one can do. They help us develop our spiritual practice and to cultivate equanimity even in the face of adversity. We need these qualities and they can be only developed in the presence of an enemy. Hence, irrespective of their motivation, from our point of view, they are a blessing. Lapon-La’s fear of losing compassion for his torturers is a prime example of how one could follow this teaching.

Impermanence is the only constant

The first among the Four Noble Truths as taught by Buddha is that life is suffering. His last teaching at the time of his death focussed on the truth of the impermanence that it is the nature of all things to come to an end. Nothing lasts. Recognizing this truth, it becomes easier to accept that this suffering, no matter how daunting, will also pass.

In this context, Dalai Lama recalls, how on the fateful night of 17th March 1959, when all negotiations with the Chinese has failed, he had planned to escape his country. The danger was so imminent that one loud sound or one accidental flashlight would have meant an open fire on him. Upon encountering the possibility of death from so close, he recalled Shantideva’s verse-

“If there’s a remedy when trouble strikes,
What reason is there for dejection?
And if there is no help for it,
What use is there in being glum?” (6.10)

At that moment he told himself, that even if something were to happen to him, it would still be okay.

Rumination on impermanence and Shantideva’s advice can also help us face facts and reality. Now Dalai Lama is able to focus on not what he has lost (his country and home), but on what he has gained: wider contacts, new relationships, less formality, and freedom to discover the world and learn from others. We can respond to situations with courage and calmness rather than letting the situation run wild and exacerbate it further in our heads, which only brings in more fear.

Application of these learnings in my life

These teachings have had a profound experience on my personal life. I was undergoing immense suffering and was at a loss on how to forgive the other party and move on. The Dalai Lama’s interpretation and practice of these teachings gave me a lot of clarity. I shifted my perspective from myself to the other party and understood that beyond a doubt, the other party must be in a lot of pain which led to them to cause me pain. With karma theory, I further understood my role in the circumstances. If I was suffering in this manner, then it means that I must have done a similar deed in the past. A little introspection made this connection very clear. This helped me undertake complete responsibility for my suffering. This is different from blaming oneself and being saddled with guilt. By taking responsibility, I embarked on a newfound resolve to change my future actions for the better.

Because of them, and through my patience,
All my many sins are cleansed and purified. (6.48)

Hence, my suffering awoke me to the reality of my ego-clinging and provided me an opportunity to develop patience along with purification, and exhaustion of evil karma.

But they will be the ones who, thanks to me,
Will have long-drawn agonies of hell. (6.48)

Further, the iron clad of law of karma implies that the other party has sown seeds of inevitable suffering in the future. Hence,

“If I replay them harm for harm,
Indeed they will not be saved thereby.” (6.51)

All these wonderous and logical learnings along with the regular practice of tonglen helped me not just forgive, but also pray for the other party to help them find joy and peace in life.

Suffering can embitter or enoble us

To conclude, suffering, an inevitable occurrence in life has the ability to either embitter us or ennoble us. The difference lies in finding meaning in our suffering. Without meaning, we will become embittered, but once we find some redemption, some shred of meaning, then it can ennoble us. This is where Shantideva guides us.

The shock of suffering fades away our arrogance. It gives rise to compassion for others who are suffering as well. Finally, because of our suffering, we avoid actions that will bring suffering to others. All our heroes mentioned in this article and countless others (including our dear readers) have displayed enormous generosity in trifling times and managed to find meaning in what would have felt like meaningless agony. And that has made all the difference.

Author Bio

Payal Seth is an economist researcher at Tata-Cornell Institute, Cornell University, New York, USA. Tenzin Dakpa is a businessman in London, UK. He was formerly a Buddhist monk. You can read some of their previous features here>>

References

1. The Way of the Bodhisattva by Shantideva. Padmakara Translation Group.
2. The Book of Joy by The Dalai Lama and Archbishop Tutu
3. The Art of Happiness at Work by The Dalai Lama and Howard C. Cutler
4. An Open Heart: Practicing Compassion in Everday Life by The Dalai Lama

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

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

Khenpo Sodargye Rinpoche explains (see video below):

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

Why are we attracted to the Magnetizing Buddhas?

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

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

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

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

The Benefits of Magnetizing with the Wangdu

According to Jamgön Mipham Rinpoche:

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

According to teachings from Orgyen Tobgyal Rinpoche:

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

Mirror-like Awareness of Amitabha

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

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

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

Red and sometimes naked: true nature of mind

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

Khenpo Sodargye Rinpoche [3], in his commentary on Wangdu, explains:

“Among the nine principal magnetizing deities, apart from Amitabha, a few of the dakinis appear naked as well. From this perspective, Vajrayana is indeed the practice of those with sharp natural capacities. If a person still holds on to the notion of shame, Buddhas and Bodhisattvas merely assume graceful and majestic forms. But if a person has realized the bare naked nature of the mind, where all conceptual thoughts and attachments have ceased to exist, then Buddhas and Bodhisattvas appear in another form.”

Amitabha and Avalokiteshvara (Guan-yin, Chenrezig) — arguably the most popular Buddhas, if we take into account the huge population of Mahayana Buddhists — are attractive. Their smiling faces attract us. Their peaceful gestures and meditative equipoise are the very pictures of Buddhist Metta and Karuna (love and compassion). Their speech, the Dharma, attracts us and teaches us, and their mantras are pleasing. The entire family is charismatic, even enthralling.

Wangdu — the Nine Yidams of the Great Cloud of Blessings

People familiar with the teachings of Mipham Rinpoche, Dilgo Khyentse Rinpoche and Khenpo Namdrol Rinpoche will recall and, perhaps, practice the Wangdu prayer, composed by Mipham Rinpoche in 1879. At one point, at Lerab Ling, Khenpo Sodargye asked the Sangha to “accumulate 10 million recitations of the Wangdu prayer — which praises the Nine Great Yidams of the Magnetizing Family. [1] [Prayer, in full, below. See the tangkha inset.]

According to Khenpo Namdro [2]:

“This prayer is called “that which brings within one’s power all that appears and all that exists’. It goes by such a name because if you make this prayer fervently, you will be able to magnetize or bring within your power the phenomena of the entire universe. This comprises both the inanimate environment and its animated inhabitants, sentient beings.”

[For Khenpo’s full commentary on Wangdu, see>>]
Video: The Great Benefits of Wang Du, featuring Khenpo

Other traditions may not have the formal framing of Wangdu, but there is no doubt that these emanations, these precious Nine Yidams, are a major focus in all traditions of Tibetan Buddhism and Mahayana (the position from the point-of-view of the Deity, not the viewer):

• Amitabha (top centre on Thangka)
• Vajradharma (immediately below Amitabha on Thangka)
• Hayagriva, Heruka aspect of Amitabha (left of Amitabha)
• Red Chenrezig Padmapani (right of Amitabha)
• Padmaraja (Tib: Pema Gyalpo, central deity — one of the eight manifestations of Padmasambhava )
• Vajravarahi (Vajrayogini) Dakini (left of Padma Gyalpo, under Hayagriva)
• Guhyajnana Dakini left of Padma Gyalpo
• Kurukulla (bottom right of Padma Gyalpo)
• Dope Gyalpo (bottom left).

Full Wangdu Prayer

As indicated by Khenpo Sodargye (above video) the Wangdu Prayer is so widely practiced it can be recited without empowerment:

“When you chant and practice Wang Dü, you can follow the instructions of the common or advanced tantric practices. Of course, uninitiated practitioners, or practitioners who are foreign to tantric practice can practice Wang Dü using the Sutrayana method. Mipham Rinpoche did not require people to strictly practice this prayer in the way of the generation or perfection stages. As long as we pray to the magnetizing deities with devotion, all animate and inanimate worlds will resonate. This will allow the essence of samsara and nirvana to be gathered into oneself.”

༄༅། །སྣང་སྲིད་དབང་དུ་སྡུད་པའི་གསོལ་འདེབས་བྱིན་རླབས་སྤྲིན་ཆེན་བཞུགས་སོ། །

Wang Dü: ‘The Great Cloud of Blessings’—The Prayer which Magnetizes All that Appears and All that Exists

by Mipham Rinpoche

ཨོཾ་ཨཱཿཧཱུྂ་ཧྲཱིཿ བདེ་ཆེན་འབར་བ་དབང་གི་ཕོ་བྲང་དུ། །

om ah hung hrih, dechen barwa wang gi podrang du

Oṃ āḥ hūṃ hrīḥ! In the palace of power, the blazing of great bliss,

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

detong sosor tokpé yeshe ku

Are the embodiments of the wisdom of discernment, union of bliss and emptiness:

མ་ཆགས་བདེ་ལྡན་པདྨའི་རང་བཞིན་ལས། །

machak deden pemé rangshyin lé

Each on a lotus, its nature bliss free from all attachment,

རྡོ་རྗེ་ཉི་མ་སྣང་བ་ཆེན་པོའི་དཔལ། །

dorjé nyima nangwa chenpö pal

And the splendour of a great, illuminating vajra sun—

ཆོས་སྐུ་སྣང་བ་མཐའ་ཡས་རྡོ་རྗེ་ཆོས། །

chöku nangwa tayé dorjé chö

Dharmakāya Amitābha and Vajradharma,

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

jikten wangchuk tukjé jechak zuk

Avalokiteśvara, Lord of the World, the very manifestation of compassion,

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

pema gyalpö khordé ngawang gyur

Padmaraja, all of saṃsāra and nirvāṇa beneath your control,

སྣང་སྲིད་ཟིལ་གནོན་དབང་ཆེན་ཧེ་རུ་ཀ །

nangsi zilnön wangchen heruka

Hayagriva Heruka, subjugator of all that appears and exists,

གསང་བ་ཡེ་ཤེས་བཛྲ་ཝཱ་ར་ཧི། །

sangwa yeshe benza varahi

‘Secret Wisdom’ Guhyajñāna and Vajravārāhī,

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

demchok döpé gyalpo dechen ter

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

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

malü kyegü yitrok rikjema

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

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

choktün chakgyé wangchuk detong gar

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

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

wangdzé dorjé pawo daki tsok

Hosts of vajra ḍākas and ḍākinīs attract and magnetize.

སྣང་སྟོང་མཉམ་པ་ཆེན་པོའི་ངང་ཉིད་དུ། །

nangtong nyampa chenpö ngang nyi du

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

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

dorjé ku yi gar gyi si sum yo

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

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

gakmé sung gi shyé dré kham sum guk

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

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

özer marpö khordé yong la khyab

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

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

sishyi dangchü yo shying düparjé

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

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

dorjé chakpa chenpö tuk kyi ni

With your enlightened mind of great vajra passion,

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

nam nyi ngödrub dö gü chok tsol shying

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

རྡོ་རྗེ་ལྕགས་ཀྱུ་ཞགས་པ་ཆེན་པོ་ཡིས། །

dorjé chakkyu shyakpa chenpo yi

And with your great vajra hooks and lassos

སྣང་སྲིད་བདེ་བ་ཆེན་པོར་སྡོམ་བྱེད་པ། །

nangsi dewa chenpor domjepa

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

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

tayé gyutrul drawé rolgarchen

Dancers in the play of the limitless net of illusion,

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

til gyi gongbu chewa shyin shyukpé

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

རབ་འབྱམས་རྩ་གསུམ་དབང་གི་ལྷ་ཚོགས་ལ། །

rabjam tsa sum wang gi lhatsok la

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

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

güpé solwa deb so jingyi lob

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

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

choktün ngödrub dö gü pal tadak

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

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

tokmé wang du jepé ngödrub tsol

Of magnetizing, without obstruction, whatever we desire!

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

NOTE: This was composed on the first day of the seventh month of the Earth Hare year (1879) by one named Dhīḥ. Anyone who prays in this way will, without any doubt, accomplish all magnetizing activities exactly according to their wishes. This prayer may be written on red flags and flown in the air, or used in prayer wheels powered by heat or wind. Mangalaṃ!

NOTES

[1] Wangdu: the Prayer Which Magnetizes all the Appears and all that Exists>>
https://all-otr.org/vajrayana/42-wangdu-the-prayer-which-magnetizes-all-that-appears-and-all-that-exists
[2] Khenpo Namdrol, Commentary on the Wang Dü prayer, 1998, Rigpa.
[3] Khenpo Sodargye “The Magnetizing Deities”
https://khenposodargye.org/teachings/khenpos-teachings/wang-du-great-cloud-blessings/
[4] Williams, Wynne, Tribe; Buddhist Thought: A Complete Introduction to the Indian Tradition, page 210.
[5] The Five Tathagatas https://en.wikipedia.org/wiki/Five_Tathagatas

We can take inspiration from Green Tara’s example to be more mindful of our planet and all its creatures every day of the year. We can use her nourishing, caring hands as a reminder to treat the earth with respect, love, and care. And we can use her wisdom to help guide us in making decisions that will benefit not only ourselves but for future generations and the planet as a whole.

Not only is Green Tara known by her title Tara of the Forest or Tara of the Khaidira Forest, she also emanates as Yellow Tara Vasudhara, who is none other than Mother Earth herself.

• To learn more about Tara Vasudhara, see our full feature>>

#EarthDay #EarthDay2024 

Green Tara of the Khaidira Fragrant Forest is Mother Earth

Green Tara is not only the heroic rescuer of sentient beings in Samsara; she is equally the protective Mother who protects the Earth. Her name in Tibetan is drol ma jang ku, which more or less means in English: the Green Saviouress. She’s not only our own personal savior, she is here to rescue all beings and the world itself. In the Buddhist doctrine of Shunyata, she is also one with all beings, and the earth. All Buddhas are of one nature, we all have Buddha Nature, and all beings are Oneness. Therefore, she is also none other than Mother Earth herself.

Tara’s Precious Mantra:

In Tibetan Buddhism, all days typically start with the 21 Praises to Glorious Tara — to celebrate life, and to bring Tara’s auspicious activity into our lives. She is so important, it is often the first mantra taught to Tibetan children — together with Chenrezig Avalokiteshvara’s Om Mani Padme Hum. To devout followers, her mantra is chanted throughout the day for auspiciousness and protection:

Om Tare Tuttare Ture Svaha

In her main “emanation” as Green Tara — and specifically, as “Tara of the Khadira Fragrant Forest” — she is the guardian and nourisher of all that grows. In English, this epitaph of Green Tara is “Tara of the Sandalwood forest.” Another English label is Three-Deity Tara because Green Tara is in the center of the mandala, attended to by two of her own manifestations, Yellow Marichi and Black Ekajati.

Praise to the 21 Taras in Sanskrit, chanted beautifully:

Green Tara’s symbolism — the green color for activity, wind and growth — and the blue uptala flowers, rising from her hands as if they are part of her, are her natural symbols as mother earth. In this emanation, she is no different than the many mother goddesses in faiths around the world — although, in her Tara form, she is the fully Enlightened One, a Buddha aspect of the Mother. Not only is she the active force of protection, growth, and nourishment in our Universe, but even her Pureland is also a green, abundant, stunning paradise, known as the Turquoise Pureland Yurlod Kurpa. [For a previous feature on Tara’s Turquoise Pureland, see>>]

Earth Day!

Earth Day is April 22, will be the 55th anniversary of Earth Day. The day was established to remind us of our responsibility to care for our planet and all its inhabitants. It is a day to celebrate the earth and all that it provides for us. It is also a day to reflect on what we can do to make a difference in the world. Needless to say, in the same way, we wouldn’t only practice and meditate on Tara once a year, we should think of every day as Earth Day: conserving and preserving Mother Earth for future generations is compassion in action. (Literally, this is the definition of Green Tara: compassion in action.) [See sections below for the history of Earth Day and what you can do on Earth Day to help Tara’s mission to nourish and protect mother Earth.]

fIn the Surya Gupta tradition of 21 Taras, Tara of the Khadira Fragrant Forest is Tara 9. Her praise and mantra in this video, sung by the amazing Yoko Dharma!

Khadiravana Tara

She is also known as Khadiravana Tara (Khadira Forest Tara):

The green symbolism connotes her windy activity. Of all the elements, wind is the most important, in the sense that it brings the rain (moisture) that nourishes the land. Wind — and air — which is symbolized as Green in Vajrayana Buddhism, is the uniting force in Buddhist practice. Wind represents activity. Only through good karma and meritorious activity, can we progress on the path of Buddhism. The Eightfold Noble Path first taught by Shakyamuni Buddha is all about conduct and actions: right speech, right actions, right livelihood. Tara embodies Dharma activities of the Noble Path — and only virtuous activities.

• For a Buddha Weekly feature on the Noble Eightfold Path, see>>
• For a Buddha Weekly feature on Karma, see>>

Eightfold Noble Path in Buddhism is embodied in Green Tara

The first step of the Noble Eightfold Path is Right Understanding, which leads to Right Thought. From there we take actions that will result in Right Speech, Right Conduct and Right Livelihood. The next steps are meditative: Right Effort, Right Mindfulness and Right Concentration. When these eight factors are developed within ourselves to the highest possible degree, we attain Nirvana. This is none other than the entire path of Buddhism. Tara’s path of right activities. It is Tara who embodies these eight qualities, just as she also embodies Mother Earth.

The mudras of Tara’s hands represent the development of these eight factors within us.

• Don’t miss this feature written by Ben Christian (the artist above) on “Visualizing Tara”>>

Green Tara hand mudras

Tara’s Khadiravana form also represents her function as protector and guardian of not only sentient beings, but all of Mother Earth and the Mother Universe.

Both hands hold the stems of “growing” Lotus (sometimes Blue Uptala) flowers, symbols of growth. In some depictions, one is partially open, one fully open. (In another one, inset below the video, she is surrounded by many Lotus flowers!)

The right hand in the gesture of supreme generosity — indicating she’s giving us protection, auspiciousness, and growth. The other is in the mudra of the Three Jewels — symbolizing Buddha, Dharma, and Sangha, the entire path. At her right is yellow Marichi, holding in the left [hand] a branch of the Ashoka tree. At the left is black Ekajati, holding in the left a skullcup. Both hold yak-tail fans with the right [hand]. Having jewels and silk garments [and] standing [with the legs] straight.

Tara is the original “eco protector” — the original “activist”

Everything about Tara is proactive. She’s the original activist. In her origin story, before she was Enlightened, her teachers told her she should aspire to be born as a man in her next life so she could be Enlightened. The eco-feminist Tara vowed that in all her lives she would never be born again as a man, but always in female form to help all sentient beings. Why? Because she knew that as a female Buddha she could demonstrate not only equality, equanimity, and empowerment, but also the wisdom-activity she embodied.

Practicing Tara is practicing active compassion and eco protection. She’s not about “sitting back” and wishing things would be better. She’s about “making it better.” She was the original activist.

Yoko Dharma sings Principle Green Tara’s beautiful mantra:

Green Tara — windy and natural

This is why she is principally green and “windy.” It is the air that sustains us. It is the atmosphere and environment — Tara’s air element — that protect earth and sustains us. In the same way, we are alive because of the air. You can say, therefore, that Tara sustains our lives as well — and all lives.

Wind, air, Prana, and Chi — our life force, and the force that sustains all life — is known as the most vital element. All beings, the world, and the universe are sustained by Prana or Chi — the element of Tara. In a worldly sense, wind, and changing weather systems — Tara’s primary element — are what keep us alive on this jewel-like world.

Wind also represents the forces of karma — and the “All Accomplishing Wisdom” of the karma family of Buddha Amoghisiddhi (as Samaya Tara she is his co-equal wisdom consort.) Their symbol is the “double vajra.”

The Karma Buddha Tara’s All Accomplishing Wisdom helps us suppress the poison of jealousy. It is this envy and jealousy that makes us crave more and more goods, “things” and unnecessary luxuries, stripping the Earth of precious resources and polluting our world in the process. We need her wisdom to help us overcome this dangerous, poisonous craving.

The Double Vajra of Tara is the “World”

The Double Vajra, a symbol of Tara’s Karma family, is iconic, a symbol of the world, with the five directions mapped out through the joining of two Vajras (north, east, south, west, and the center.)  The Double Vajra is her throne, under her natural seat. She is visualized as having one foot thrust forward — ready to leap to the aid of all sentient beings and the world — the heroine’s posture.

In the symbolism of Buddhism, the cosmological map of the universe is the crossed or double vajra, which underlies all Vajrayana visualizations. When we visualize a mandala, the base is always the double vajra. When we undertake a Buddhist retreat we place an image of a double vajra under our seat to represent the world. Most Buddhas sit on Tara’s throne of the double Vajra. Just her element of air supports all life, her throne — symbolizing karma activities — underlies all mandalas and thrones.

Every mandala of every Buddha, every mandala imagined, always has the base of the double vajra, representing the Universe, the five directions. This also represents the Five Buddha Families, with one Buddha Family in each direction — Tara and Amoghasiddhi in the North, the “wind” direction — although the double vajra is also specifically the symbol of Tara’s entire Karma family. For more on the Five Buddha Families, “A Map of the Mind Universe — Mandala of the Five Buddhas”>>

Tara’s love and care is symbolized in this double Vajra, the symbol of our entire universe. In our world, and for us personally,  this is expressed in the form of a flourishing world that nourishes us and sustains us.

For this reason, in Tibetan Buddhism, or Vajrayana, among the most important practices is Green Tara. Most days and practices begin with Tara mantras and praises. Every day, Tibetan Buddhists, regardless of their other practices, will say Tara mantras. We might also take refuge in both the Three Jewels and in Tara as the embodiment of the activity of the Three Jewels, starting with a simple salutation:

Namo ratna trayaya namah om tare tuttare ture svaha

(I prostrate to the Three Jewels, I bow to the Tara, the Savioress, Swift One, the Liberator)

Tara’s Sutra Recited in Full in English:

The Benefits of Practicing Tara

Excerpt: Tara in the Palm of Your Hand

“If we follow the path of Dharma, living in accordance with good moral principles, always being mindful and compassionate, then gradually our mind transforms into that of a Buddha. We become who and what we already are, primordially speaking. From this point of view, the subject of this book, the Buddha known as Arya Tara, is no different from us.

Tara is our idea of ourselves as a compassionate liberator become manifest. At the ultimate or Dharmakaya level, there is no difference between ourselves and Tara.

Belief in Tara as a fully enlightened being, daily recitation of her mantra, and faithful practice of one or more of her sadhanas will bring enormous benefits to the serious practitioner. The Tara practice has both temporal and ultimate benefits.

In our world today, we face many environmental and social problems such as global warming, pollution, the extinction of animal and plant species, scarcity of water, poverty, overpopulation, malnutrition and violence. Most people in the world do not have access to clean water, adequate and nutritious food, or basic healthcare. Education is denied to many. Women especially are oppressed in many parts of the world. Even in a developed country like Canada, people have many problems. They are stressed out from working too hard or from not being able to find work. Many develop stress-related health problems, or have addictions. Mental illness is said to affect one person in four in Canada. No doubt the same is true for other developed countries. How can the Tara practice possibly be of help? The short answer is that it works because it transforms our mind; in so doing, it helps us be the change that we want to see in the world. The Tara practice empowers us to act for positive change wisely and compassionately.

I have been teaching Dharma in the West for more than 35 years. In this time, I have seen many unhappy people. I have seen well-educated people who give the appearance of having successful lives but who are guilt-ridden, and suffer from low self-esteem and lack of self-confidence. I have met people with graduate degrees and impressive professional qualifications who nonetheless feel lacking in worth; they are often chronically depressed. The Tara practice is extremely powerful for generating good self-esteem and self-confidence through encouraging the development of divine pride, the belief in one’s potential to be Tara. The Tara practice is also helpful for people who were not loved as children, and who need to feel a mother’s love. Doing the Tara practice will help overcome childhood trauma, neglect, abuse, rejection and abandonment. Tara is the mother of all the Buddhas. When you practise Tara you become closer to her, and can feel her motherly love; you feel you are well-loved and nurtured by the most beautiful mother of all Buddhas. If Tara is good enough to be mother of all Buddhas, then she can certainly become a great mother for you, taking you into her loving care…”

• This beautiful excerpt continues, here on Buddha Weekly>>
• Or order your own copy on Amazon* >>

Video: Venerable Zasep Rinpoche guides a 10-minute visualization of Green Tara, followed by Tara’s mantra sung by the amazing Yoko Dharma! For a video of just the mantra, see the next video, inset below.

Visualizing as Tara embodies her qualities

Her practice includes visualizing ourselves as Tara. Why is this such a profound practice? By imagining yourself as Tara, at least for awhile, you embrace all it means to be Tara:

• Virtuous activity
• Lifeforce (wind or Chi) energy is enhanced
• Compassion for all sentient beings (not just humans!)
• Protective nurturing of the environment, and our world
• Clear insight into the concept of Shunyata — understanding that we are One with the world, and the Universe, and Tara, and each other.

When you practice Tara, you are practicing compassion. When you practice compassion, you are practicing Tara.

Tara’s powerful nature-loving mantras

Each of the Taras has her own mantra, but in essence they are all Principle Tara, or Green Tara, Tara of the Khadira forest. Chant them any time you feel the need for protection, or to bless something, or when you’re out in nature —  basically any time. The merit is extraordinary. The mantra, the sound itself, is said to embody Tara. So, when you chant her mantra, she is right there with you!

Her main mantra (video embedded at the top of this feature) is

Om Tare Tuttare Ture Svaha

Om Tare Tuttare Ture Soha is the Tibetan version

The mantra of Tara 9 as one of the Surya Gupta 21 Taras — in this case Tara of the Khadira Sandlewood Forest with her two attendants Marici and Ekajati is

OM TARE TUTTARE TURE NGOD PA SARVA RAKCHA SOHA

Her praise, or the praise of the 9th Tara is:

PRAISE to Tara Who Gives Supreme Spiritual Power

Homage to you whose fingers held at your chest,
Displaying the mudra of the Three Jewels;
Beautiful swirling light in your precious hands
Dharma wheels connect every direction.

If you’d like to explore the 21 Taras individual mantras, see, our playlist on Youtube with all 21 (one video for each) is here on Youtube (21 short videos sung by Yoko Dharma, plus one video of the main Tara mantra and another video of the 21 Praises to Tara!): play here>>

21 Praises to Tara

A daily practice for most Tibetan Buddhists, certainly in Tibet and India, is morning recitation of the Praises to the 21 Taras. Usually this is chanted in Tibetan, but a good daily practice is the English version. We’ve prepared a beautiful video, chanted by the wonderful Hrishi, with the 21 Praises in English, a translation approved by Venerable Zasep Rinpoche (subtitled for chant-along, or go to the bottom of this feature for the full text.):

More features on Tara

• Our full section of Tara features with dozens of features>>
• Limtless Tara Beyond the Green! Mother Tara Principle Feature>>
• Tara’s Play Mind: Her Laughters Save Us from Dangers!
• Tara Puja Days and Why they are important, how to celebrate>>>>
• Book Excerpt Tara in the Palm of Your Hand full chapter>>
• Visualizing Green Tara by Ben Christian, artist>>
• Stories of Mama Tara’s Rescues>>
• Tara the Karma Mother Active in our Daily Lives
• Tara and Hayagriva practices for averting war>>

Tara in 108 Forms (plus) all wrapped in leaves

One of the famous forms of Tara is “Tara wrapped in leaves” — another “naturalist Tara. Tara has more forms than any other Buddha. Why so many? Each form represents an activity of the Enlightened Buddhas. She represents them all, not just one or two. So, she manifests in our minds in many forms. Most famous of these are the 21 Taras, and the 108 Taras. There is also the 157 Taras of the Body Mandala.

Even her more exotic forms, such as Healing Parnashavari — Tara’s Healing emanation, also lovingly known as Tara Dressed in Leaves. She’s a “healing” Buddha but she’s equally a “healer of the land.” For a full feature on Parnashavari Tara, see>>

The symbolism is obvious. She can manifest in any form, and all forms and work through all beings to help us. She is everywhere. We are one with her. She is in our very own hearts, and the hearts of all beings, everywhere. She can manifest in any form to help us.

In her “Tara of the Khadira Fragrant Forest” form, her main “Green Tara” form, she especially tells us that she is supremely active in our lives, and helping not only us — but our green earth.

History of Earth Day

Earth day was memorialized 52 years ago when, on April 22, 1970, 20 million Americans took to the streets, parks, and beaches in a nationwide demonstration for a healthy, sustainable environment. The first Earth Day is credited with launching the modern environmental movement and is now recognized as the planet’s largest civic event.

• For more on Earth Day, please visit Earthday.org>> https://www.earthday.org/

Over the years, Earth Day has grown and changed. It is now celebrated in 192 countries and reached 1 billion people annually. And while the focus of the day has shifted from pollution to climate change, the message remains the same: We must protect our planet.

What You Can Do

On Earth Day, we can all take steps to be more environmentally responsible. Here are some things you can do:

-Recycle!

-Reduce your consumption of resources like water and electricity.

-Reuse items instead of throwing them away.

-Buy environmentally friendly products.

-Plant a tree or start a garden.

-Educate yourself and others about environmental issues.

-Speak up for the planet!

-Meditate on Tara, the Green Buddha of conservation.

Let’s use Earth Day as a reminder to do our part in protecting our planet. We can all make a difference. Let’s start today!

Jason Espada recites In Praise of Tara:

10 things you can do on every day that makes a difference to the Earth

This Earth Day falls on April 22 2024, although this is to emphasize a way of thinking and acting (karma!) that we should practice every day:

1. Carpool, walk, or ride your bike to work/school instead of driving. This will help reduce air pollution and save on gasoline expenses.
2. Bring your own reusable bags to the store. This will reduce the amount of plastic bags that end up in landfills.
3. Compost your food scraps instead of throwing them away. This will help create nutrient-rich soil for gardens and potted plants.
4. Turn off the water while brushing your teeth or shaving. This will save hundreds of gallons of water over the course of a year!
5. Use less energy by unplugging electronics when they’re not in use, and switch to energy-efficient light bulbs. This will save you money on your utility bills and help reduce demand for fossil fuels.
6. Plant a tree or start a garden. This will help improve air quality, provide habitat for wildlife, and beautify your community.
7. Recycle paper, plastic, glass, and aluminum cans. This will help reduce the amount of waste that goes into landfills.
8. Buy locally-grown food. This will support small farmers and reduce the emissions from transportation.
9. Advocate for policies that protect the environment, such as the Clean Power Plan or the Paris Climate Agreement. This will help ensure that we leave a livable planet for future generations.
10. Spread the word! Tell your family and friends about what you’re doing to help the planet, and encourage them to do the same. We can all make a difference if we work together!

Spreading the Word

Help spread the word! Help remind people to preserve our Mother Earth. On social media use #EarthDay2022 and #SaveMotherEarth and tag 5 friends to do the same.

How are you making a difference this Earth day? What other ways can we help reduce our carbon footprint? Join the discussion and let us know in the comments below!

Tara’s 21 Praises: daily chant for merit and protection!

English translation in 11 equal beats per line for chanting!

PRAISE OF TARA’S MANTRA

Homage to Tara the Swift and Courageous,
You drive away all our fears with TUTTARE,
Saviouress fulfilling all aims with TURE,
With syllables SVAHA, we offer homage.

21 TARAS PRAISE IN ENGLISH

1. Heroic Red Tara

Homage to You, the Swift One, the Heroine,
Your gaze is as quick as flashes of lightning
Who arose from the majestic carolla
From the Lotus face of the Lord of Three Worlds.

2. Moonlight White Tara

Homage to You with a face that resembles
The gathering of one hundred autumn full moons
And who with the brightness of stars by the thousands
Shines in a vast perfect light of resplendence.

3. Golden Color Tara

Homage to You divine golden-blue Goddess
Whose hands are adorned by water-born lotus.
Embody Six Perfections: Giving, Patience
Ethics, Concentration, Vigor, and Wisdom

4. Golden Tara of Crown Victorious

Homage to You who crowns Buddha’s ushnishas,
Whose victorious actions have no limit.
Who has attained ev’ry transcendent wisdom,
On whom the Bodhisattvas themselves rely.

5. Tara Proclaiming the Sound of HUM

Homage to You who with HUM and TUTTARA,
Fill all worlds of desire, direction, space.
Who with your feet press down on the Seven Worlds;
You subdue all beings under your power.

6. Tara Victorious Over the Three Levels of World

Homage to You praised by Indra and Agni,
Brahma, Vayu, Ishvara and all the gods
All the spirits, zombies, and the smell-eaters,
Even the Yakshas give praise in Your presence.

7. Tara Who Crushes Adversaries

Homage to You who with the TRAY and PEY sounds,
Crush every magical wheel, evil forces,
Right leg extended and left bent, you trample,
You burn them completely in Your whirling fire.

8. Tara Who Gives Supreme Spiritual Power

Homage to You, TURE, the Boundless Fierce One,
Who totally destroys leaders of maras.
Whose lotus-like face forms furious wrinkles,
You annihilate foes without exception.

9. Tara of the Khadira Fragrant Forest

Homage to You whose fingers held at Your chest,
Displaying the mudra of the Three Jewels;
Beautiful swirling light in your precious hands
Dharma wheels connect every direction.

10. Tara Who Dispels All Suffering

Homage to You, the majestic and joyful
With brilliant garlands of light around your crown
With the great clangor of laughter TUTTARA
Over power all the worlds and the maras.

11. Tara Who Summons All Beings and Dispels Misfortune

Homage to You, endowed with the great power,
To draw assembly of worldly guardians.
The One who with the HUM of wrathful wrinkles
You rescue completely from all poverty.

12. Tara Who Grants Prosperity and Brings About Aupsiciousness

Homage to You, who is crowned with crescent moon,
And whose ornaments so brilliantly sparkle.
Amitabha in front of your ushnisha,
Eternally radiating beams of light.

13. Tara the Complete Rinpener

Homage to You, who dwell in garlands of flames
Engulfed in fire like the end of the aeon.
Right leg outstretched and left bent with blissful joy
Who with your power destroy all enemies.

14. Wrathful, Shaking and Frowning Tara

Homage to You, striking the ground with your hand
And crushing the earth with your majestic foot.
With wrathful, wrinkled face and the sound of HUM
You fully subdue seven levels of worlds.

15. Tara the Great Peaceful One Who Provides Virtues

Homage to You, happy, virtuous and peaceful,
Who acts from eternal bliss of Nirvana.
And who with the pure sounds of OM and SVAHA,
Eliminates the most unwholesome Karmas!

16. Tara Destroyer of All Attachment

Homage to You, who turns the Wheel of Dharma
For truly devoted, who love the teachings
Crushing enemies — all types of obstacles
with the Hum and the ten syllable mantra.

17. Tara Accomplisher of Joy and Bliss

Homage to You with feet stamping and Ture
Whose essence is the sacred syllable Hum.
You cause Mount Meru, Mandhara and Vindhya
Making all three worlds to tremble and shake!

18. Victorious Tara Who Increases Realizations

Homage to You, holding the moon in Your hand
Like a celestial ocean of nectar.
Sound of the PEY and the twice uttered TARA
You completely dispel every poison.

19. Tara, Extinguisher of All Suffering

Homage to You on whom the devas rely
And also the lords of all the Gandharvas.
Your armor of joy, a radiant brightness,
You eliminate arguments and nightmares.

20. Tara, Source of All Powerful Attainments

Homage to You, whose two eyes are shining bright,
Brilliant with light like the sun and the full moon.
Saying HARA twice and TUTTARE again
You clear and eliminate epidemics.

21. Tara of the Perfection of Wisdom and Compassion

Homage to You whose pure Body, Speech and Mind
Are perfect with the strength and power of peace.
Suppressing Maras, Dons, Zombies and Yakshas
With the most exalted syllable TURE.

White Tara Visualization

Tara is not just the healer and protector of the world. She is also the healer of you. Venerable Zasep Rinpoche leads a White Tara guided visualization:

More features on Tara

• Our full section of Tara features with dozens of features>>
• Limtless Tara Beyond the Green! Mother Tara Principle Feature>>
• Tara’s Play Mind: Her Laughters Save Us from Dangers!
• Tara Puja Days and Why they are important, how to celebrate>>>>
• Book Excerpt Tara in the Palm of Your Hand full chapter>>
• Visualizing Green Tara by Ben Christian, artist>>
• Stories of Mama Tara’s Rescues>>
• Tara the Karma Mother Active in our Daily Lives
• Tara and Hayagriva practices for averting war>>

#21Taras #BuddhaWeekly

Of all of the Eight Great Bodhisattvas — and among all the Buddhas — “the Essence of Earth Buddhasattva” Kṣitigarbha is the “closest to us” — the most beloved of the great ones. Why is this? Kṣitigarbha is not only the most “active” of the Bodhisattvas in the time between Shakyamuni Buddha — the last Buddha on Earth — and the Buddha to come, Maitreya, but he also gave four great vows to help all sentient beings. Until Maitreya’s time, we can rely on Ksitigarbha  — affectionately known as Jizo or the Earth’s Essence Bodhisattva.

Why is Kṣitigarbha so revered and beloved in Buddhism? What was Ksitigarbha’s great vow to the Buddha? Why is Ksitigarbha revered as the Bodhisattva who saves those suffering in the lower realms? We’ll try to answer these questions, and more, in this special feature on the humble monk Bodhisattva Ksitigarbha. What are his mantras in the different traditions?

Kṣitigarbha Bodhisattva is one of the most popular and beloved Bodhisattvas in Mahayana Buddhism. This is because his great vow to save all beings from suffering resonates with so many people. Kṣitigarbha is also known as the “Bodhisattva of Compassion” because of his boundless compassion for all beings. When we recite Kṣitigarbha’s Fundamental Vow, we are reminded of our own potential to make a difference in the world and to help those who are suffering. He is also associated with rescues and averting dangers; often his mantra is chanted to help avert natural disasters (see the section below on “Natural Disasters.

• Don’t miss the entire Ksitigarbha Bodhisattva Fundamental Vow Sutra of this great Bodhisattva translated to English below, along with a full Tibetan Buddhist practice to help avert disasters.

Kṣitigarbha’s great vow reminds us of the interdependent nature of all phenomena and the importance of karma — that our actions, no matter how small, can have a ripple effect throughout the universe.

Previous features on Ksitigarbha:

• Four heroic incarnations of Ksitigarbha, the “Earth Store” Bodhisattva — unfailing, never-tiring compassion>>
• See our previous feature: “Veneration Practice and Devotion According to the Ksitigarbha Sutra: Why Devotion is Not Superstition” by Eddie Sobenes>>

• The 8 Great Bodhisattvas represent the 8 Great Qualities of Buddha; why we need these qualities to help heal the world>>

Ksitigarbha’s Birthday

The 30th day of the 7th lunar month — in 2022 on Friday August 26 — is the day we celebrate the anniversary or “birthday” of the great Earth Store Bodhisattva. Of all the great Bodhisattvas, his vow is especially memorable and heroic. He vowed to remain a Bodhisattva until every single soul is emptied from the realms of suffering. His vow is found in the Kṣitigarbha Bodhisattva Fundamental Vow Sutra — reproduced in full in English below. One of the practices recommended for The Earth Treasury Bodhisattva (variously translated as Earth Store, Earth Matrix, Earth Womb) is to recite his sutra out loud. For the formally recommended practices, see the section below.

The Great Earth Matrix Bodhisattvas names

By any name, the great Kṣitigarbha is the ultimate heroic Bodhisattva. His vow is the ultimate expression of the Bodhisattva mission — to rescue all beings from Samsara, and especially those in the lower realms.

Kṣitigarbha (Sanskrit: क्षितिगर्भ, Chinese: 地藏; pinyin: Dìzàng, or Ti Tsang P’usa; Japanese: 地蔵; rōmaji: Jizō; Korean: 지장(地藏); romaja: Jijang; Vietnamese: Địa Tạng, Standard Tibetan: ས་ཡི་སྙིང་པོ་ Wylie: sa yi snying po). His name translates as — more or less — “Earth Treasury”, “Earth Store”, “Earth Matrix”, or “Earth Womb” — or “Essence of Earth”. How do you pronounce his Sanskrit name? His name is more or less pronounced: Kashi-ti-garbha — the ṣ in Sanskrit has an aspirated s-h or sh sound while Sanskrit letters normally have a sound (K sounds like “kah”.)

Kṣiti means “earth” or “land”. Garbha is often translated as “womb”, but it can also mean “matrix”, or even “embryo”. Kṣitigarbhas name then, could translate to: the Womb of Earth, the Matrix of Earth, or the Embryo of Earth.

Ksitigarbha’s origin history

There are several origin stories of Ksitigarbha, since he had many exemplary past lives — once as a Brahmin maiden, later as a monk named Sudhana, and others — but one of the most enduring is the story of Sudhana.

The story of Ksitigarbha:

Kṣitigarbha’s story begins long ago when he was a young prince named Sudhana. Kṣitigarbha Bodhisattva is sometimes also known by his former life name Sudhana (Sanskrit: सुधान; Chinese: 蘇梵; pinyin: Sūfān; Japanese: 蘇風雅 Sūfūya; Korean: 소만가 Sobanga, Vietnamese: Từ Phong Nhã). Sudhana was the only child of a wealthy family who ruled over a small kingdom in southern India. His parents were kind and loving, but sadly they both died young when Sudhana was only ten years old. As the sole heir to the throne, Sudhana became king at such a young age.

Sudhana was a wise and compassionate ruler, but he could not help feeling sad and lonely without his parents. One day, Sudhana met a holy man who told him about the sufferings of beings in the lower realms. The thought of all those beings suffering so much filled Sudhana with compassion. He decided then and there to give up his kingdom and become a monk to help alleviate the sufferings of all beings.

Sudhana became a monk and took the name Kṣitigarbha, which means “Womb of Earth” or “Matrix of Earth”. Kṣitigarbha Bodhisattva is often depicted holding a jeweled staff. This staff represents his great vow to never rest until all beings are free from suffering. Kṣitigarbha has vowed to go to hell to save all beings who are suffering there. For this reason, he is known as the “Bodhisattva of Hell.”

Kṣitigarbha’s great vow

“If, when I attain Anuttarā Samyaksaṃbodhi, the Buddhas of the three periods of time have not appeared in the world, and if sentient beings in the Ten Directions have not yet been liberated, then may I not attain Anuttarā Samyaksaṃbodhi.

“O good man! If there are beings in Avīci who have not yet been liberated, then may I go there to liberate them. O good man! If there are beings in other places who have not yet been liberated, then may I also go there to liberate them.

“O good man! If there are beings in the six destinies who have not yet been liberated, then may I also go there to liberate them. O good man! If there are beings in the Asura realm who have not yet been liberated, then may I also go there to liberate them.”

— Kṣitigarbha Bodhisattva Fundamental Vow Sutra

Kṣitigarbha is often shown holding a jeweled staff and a lotus flower. The staff represents his great vow to never rest until all beings are free from suffering. The lotus flower represents his pure heart and his ability to rise above the sufferings of the world. Kṣitigarbha is sometimes shown with a black body because he has vowed to go to hell to save all beings who are suffering there. For this reason, Kṣitigarbha is known as the “Bodhisattva of Hell.”

Kṣitigarbha is also known as the “Bodhisattva of Children.” This is because he is believed to protect children from harm. He is also thought to guide children who have died before their parents to the Pure Land. In Japan, Kṣitigarbha is very popular and is often depicted as Jizō Bosatsu (地蔵菩薩), or Dizang Pusa in Chinese. Jizō is a shortened form of Kṣitigarbha’s Japanese name, Jizō Bosatsu.

One version of Ksitigarbha’s mantra (see section below) — Grandmaster JinBodhi chanted The Earth Store Bodhisattva’s Heart Mantra: “Om, hahaha, vismaye, svaha.” :

Ksitigarbha and “averting dangers”

In Tibetan Buddhism, Ksitigarbha is also associated with “averting dangers” including natural disasters. Recently, Lama Zopa Rinpoche recommended to a student to practice Ksitigarbha practice (short practice below) to help avert a dangerous huricane’s devastation for Florida[3]:

“The National Weather Bureau had issued warnings that the hurricane was going to hit Key West, Florida, and the predictions were that it would travel straight up the coast of Florida, hitting all of the cities on the west coast and throughout the middle of Florida.

“I requested your help for the many sentient beings in Florida…

“I did as you instructed, and several times each day I did the practices. I knew, all along, that what I was doing would be of little help to Florida, but what you were doing would save Florida.

“The next day, the path of the hurricane took a 90-degree turn out to sea and completely missed Florida. I continued doing the practice just in case that it decided to come back. The path of the hurricane continued out to sea and finally came on shore in the Louisiana area of the gulf, with a lot less damage than if it had come up the west coast of Florida.

“It was very clear to me that what you had done was to save many sentient beings that were in the path of this bad hurricane. Thank you very much for saving Florida.”

Ksitigarbha’s monk form

Ksitigarbha usually appears as a monk with an iconic staff in a standing or walking posture — as he never rests from his endless mission to save the suffering beings of Samsara.

Ksitigarbha staff symbolizes his connection to the earth and it is also the implement he uses to pound open the gates of Hell. In this form, he carries his tear-shaped cintamani (“wish-fulfilling”) pearl for illuminating all the various realms of hell, to benefit sentient beings trapped there. Sometimes, especially in China, he wears the crown of a Bodhisattva as well.

Video: Benefits of Seeing and Hearing ‘Earth Store Bodhisattva’:

Many mantras of Ksitigarbha

Generally, in Chinese Buddhism and Japanese Shingon Buddhism, the mantra of Kṣitigarbha is chanted from the “Treasury of Mantras” section of the Mahavairocana Tantra:

Namaḥ samantabuddhānāṃ, ha ha ha, sutanu svāhā

There are many other mantras of Ksitigarbha, including:

Mantra of Eliminating Fixed Karma

ॐ प्रमर्दने स्वाहा – Oṃ pramardane svāhā

In Chinese, this mantra is called miè dìngyè zhēnyán in pinyin (灭定业真言; 滅定業真言). It reads:

嗡钵啰末邻陀宁娑婆诃; 嗡鉢囉末鄰陀寧娑婆訶; Ōng bō là mò lín tuó níng suō pó hē

In Chinese Buddhism, the following mantra is associated with Kṣitigarbha:

南无地藏王菩萨; 南無地藏王菩薩; Ná mó Dìzàng wáng pú sà

In Korean Buddhism, the following mantra is associated with Kṣitigarbha:

Namo Jijang Bosal

In Tibetan Buddhism, the following mantra is associated with Kṣitigarbha:

Oṃ kṣitigarbha bodhisattva yaḥ ༀ་ཀྵི་ཏི་གརྦྷ་བོ་དྷི་ས་ཏྭ་ཡཿ

In Shingon Buddhism, a mantra used in public religious services is:^[23]

On kakaka bisanmaei sowaka オン カカカ ビサンマエイ ソワカ

In Sanskrit:

ॐ ह ह ह विस्मये स्वाहा Oṃ ha ha ha vismaye svāhā

Om! Ha ha ha! O wondrous one! svāhā!

嗡，哈哈哈，温三摩地梭哈; 嗡，哈哈哈，溫三摩地梭哈; Ōng hā hā hā wēn sān mó dì suō hā

Tibetan form ས་ཡི་སྙིང་པོ་ sa yi snying po

Ksitigarbha may appear more as a princely Bodhisattva — rather than the monk form — in Tibetan visualizations:

“Kshitigarbha is yellow with a yellow upper garment. He has peaceful eyes. On the side of Ksitigarbha, there is red a headdress garland of blue flowers. The right-hand holds fruit and the left a jewel above a lotus.” [4]

Two of the forms in Tibetan Buddhism are described on the Himalayan Art collection site[4]:

• “…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).

• “…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).
• Don’t miss the full practice recommended by Lama Zopa below.

Formally recommended practices on Ksitigarbha’s birthday

As always, it is recommended to make offerings with a sincere and dedicated heart, and to meditate on Ksitigarbha’s magnificent vow.

According to Dharma Drum Mountain’s global site[2], in answer to the question “How do Buddhist monasteries celebrate Kṣitigarbha Bodhisattva’s Birthday? According to the 3^rd chapter of Record of the Verified Meaning of the Pure Standards of Pai-chang, during the morning service on July 30^th of the lunar calendar, monastics

• Prostrated on each recitation of Kṣitigarbha Bodhisattva’s name for 12 times while circumambulating the Buddha status
• Recited the chapter of The Benefits Derived from Seeing and Hearing of The Fundamental Vows of Ksitigarbha Bodhisattva Sutra
• Chanted Mantra to Loosen the Knots of Oppression “an san tuo la, qie tuo suo po he” for 108 times
• And finally, recited Ksitigarbha Bodhisattva Verses

“In addition, monasteries held Earth Store Food Service. This was a tradition used to worship Ksitigarbha Bodhisattva with vegetarian meals, lectures, and praises. Later, Earth Store Food Service was replaced by Earth Store Sutra Chanting Service in China, but remains popular in Japan and is still held in temples there.

In Taiwan, Buddhist monasteries hold Earth Store Sutra Chanting Service and Earth Store Repentance Service in July of the Lunar calendar and some of these events can last up to 49 days. Through these assemblies, practitioners recite The Fundamental Vows of Ksitigarbha Bodhisattva Sutra to repay kindness with offerings to their parents to pray for the sentient beings in the realm of animals, hungry ghost, hell can be relieved of their suffering.” [2]

Ksitigarbha Practice recommended by Lama Zopa Rinpoche

THE PRACTICE

It is good to recite daily the Sutra Prayer [after the mantra] praised by Buddha to Ksitigarbha and the Prayer that I have added [below]. Sometimes you may recite the long praise to Ksitigarbha explained by Buddha [yet to be translated into English] along with the Prayer, if you can.

Prayer:

I prostate, go for Refuge, make offerings, please grant blessings. The Bodhisattva Ksitigarbha, who has unbearable compassion for me and all sentient beings (whose minds are obscure and who are suffering), who has qualities like the sky and liberates sentient beings from all the sufferings and gives all the happiness. (Recite three times.)

With hands folded in prostration, you can visualize doing the prostrations to all the Buddhas and bodhisattvas; the saying of the word “prostration” becomes prostration. When you say the word “Refuge,” think that you are asking to be free from the two obscurations (to be able to achieve enlightenment). When you say the word “offering,” you think that all the offerings that you have are then offered. When you ask for blessings, you think in your mind that the whole path to enlightenment is the blessing to be received.

THE MANTRA

This is the mantra that Ksitigarbha heard from Buddhas equaling the number of sand grains of the river Ganga. He made offerings to them and then received this mantra. (This is the story of the mantra, to receive all of the benefits.) This mantra is to be used for any difficulties, problems; it is the best one to do for any problems in any situation. Even reciting four or five times, just a few times, it is very powerful. It is powerful to recite or just to think of the name of the Bodhisattva. It is very, very powerful. (The extensive benefits of this mantra will be translated.)

Long Mantra:

CHHIM BHO CHHIM BHO CHIM CHHIM BHO / AKASHA CHHIM BHO / VAKARA CHHIM BHO / AMAVARA CHHIM BHO / VARA CHHIM BHO / VACHIRA CHHIM BHO / AROGA CHHIM BHO / DHARMA CHHIM BHO / SATEVA CHHIM BHO / SATENI HALA CHHIM BHO / VIVA ROKA SHAVA CHHIM BHO / UVA SHAMA CHHIM BHO / NAYANA CHHIM BHO / PRAJÑA SAMA MONI RATNA CHHIM BHO / KSHANA CHHIM BHO / VISHEMA VARIYA CHHIM BHO / SHASI TALA MAVA CHHIM BHO / VI AH DRASO TAMA HELE / DAM VE YAM VE / CHAKRASE / CHAKRA VASILE / KSHILI PHILE KARAVA / VARA VARITE / HASERE PRARAVE / PARECHARA BHANDHANE / ARADANE / PHANARA / CHA CHI CHA CHA / HILE MILE AKHATA THAGEKHE / THAGAKHI LO / THHARE THHARE MILE MADHE / NANTE KULE MILE / ANG KU CHITABHE / ARAI GYIRE VARA GYIRE / KUTA SHAMAMALE /TONAGYE TONAGYE / TONAGULE / HURU HURU HURU / KULO STO MILE / MORITO / MIRITA / BHANDHATA / KARA KHAM REM / HURU HURU

Short Mantra:

OM AH KSHITI GARBHA THALENG HUM

PRAISE BY BUDDHA TO KSITIGARBHA

You have generated stability of thought and pure thought [altruism/bodhicitta] and eliminated the sufferings of immeasurable sentient being. I see [sentient beings] receiving happiness like the wish-granting jewel, and like the vajra you cut the nets of doubt [of others]. You offer the Destroyer, Qualified-Gone-Beyond-Ones holy offerings with great compassionate thought and perseverances. You liberate the sentient beings from the sufferings with oceans of wisdom. Because you have no fear [delusions], you have gone beyond samsara.

This is especially beneficial for those who have heavy problems, serious healthy problems, big projects or financial difficulties. I will suggest that it is extremely powerful to recite every day, at least four or five times or more, depending on how crucial [the problem] is; also, for protection. Even to grow crops well and to protect land and crops. It explains in the Sutra the extensive benefits and qualities, like the sky, of the Bodhisattva Ksitigarbha; like skies of benefit to all beings. There have been experiences, similar benefits received by those who practice Ksitigarbha.

This practice was translated, compiled and checked by Lama Zopa Rinpoche and dictated to Ven. Thubten Nyingje on June 30, 1998 in Madison, Wisconsin, and was revised April 5, 1999 in Aptos, California.

The Tibetan version of the Sutra of Ksitigarbha has yet to be translated.

Ksitigarbha Bodhisattva Fundamental Vow Sutra

Chapter 1:  Display of Divine Power in the Palace of the Trayastrimsas Heaven

Thus have I heard.  Once [Shakyamuni] Buddha was in [the Palace of] Trayastrimsas Heaven to give a Dharma sermon for his mother.

At that time, all of the innumerable Buddhas and great Bodhisattva-Mahasattvas came from countless worlds of the Ten Directions and assembled there [to receive the sermon].  All of them praised Shakyamuni Buddha for manifesting the power of great wisdom in a world polluted by the five defilements.  [They praised him] for taming the hearts of stubborn sentient beings, enabling them to leave suffering and through the Buddha-Dharma, attain true happiness (Enlightenment).  All of them sent their attendants to pay respect to the World Honored One.

At that time, the Tathagata smiled and radiated trillions of great bright lights, which like clouds manifested into innumerable forms.  Among these were the bright light of great perfection, great mercy and compassion, supreme wisdom, great Prajna, great Samadhi, great Srivatsa, great blissful virtues, great meritorious virtues, great refuge, and great praise.

After radiating these inexpressible bright lights, the Tathagata released all kinds of subtle and wondrous sounds.  Among these were the sound of the Dana-Paramita (Alms Giving Paramita),  Sila-Paramita (Moral Precepts Paramita), Ksanti-Paramita (Perfect Patience Paramita), Virya-Paramita (Diligence Paramita), Dhyana-Paramita (Meditation Paramita), Prajna-Paramita (Wisdom Paramita), Mercy and Compassion, Rejoicing and Abandonment, Deliverance, Non-Outflow (refers to “non-outflow” of thoughts and other actions), Wisdom, Great Wisdom, Lion’s Roar, Great Lion’s Roar; the sound of the Tathagata’s voice echoing like thunder, and echoing like Great Thunder [audible to all worlds of the Ten Directions].

[The release of these innumerable bright lights and various kinds of subtle and wondrous sounds summoned] countless millions of the eight classes of supernatural beings from the Saha world and other lands to assemble in the Palace of Trayastrimsas Heaven.  They came from the Four Directional Devarajas Heavens, Trayastrimsas, Suyama, Tusita, Nirmanarati, Paranirmitavasavarti, Brahmakayika, Brahmapurohita, Mahabrahma (Great Pure Heaven), Parittabhas (Minor Light Heaven), Apramanabha (Infinite-Light Heaven), Abhasvara (Light-Sound Heaven), Parittasubhas (Minor-Purity Heaven), Apramanasubhas (Infinite-Purity Heaven), Subhakirtsna (Universal-Pure Heaven), Punyaprasavas (Blissful-Birth Heaven), Blissful Love Heaven, Brhatphala (Broad-Fruition Heaven), Asanjnisattva (No-Thought Heaven), Avrha (No-Trouble Heaven), Atapa (No-Heat Heaven), Sudarsana (Beautiful Heaven), Sudrsa (Well-Appearing Heaven), Akanistha (End of Form Heaven), Mahamahesvara and the Naivasamjnanasamjnayatana (Neither-Thinking-Nor-Not-Thinking Heaven).  All the multitudes of the eight classes of supernatural beings came to assemble [in the Palace of Trayastrimsas Heaven].

Also, deities from other lands and the Saha world came to the gathering, such as the deities of the seas, rivers, trees, mountains, earth, lakes, crops, day, night, space, sky, food, and vegetations.  All these and other deities assembled there.  There also came from other lands and the Saha world such great ghost kings as the Evil-Eye Ghost King, Blood Drinking Ghost King, Vital-Energy Consuming Ghost King, Ova-fetus Devouring Ghost King, Disease-Spreading Ghost King, Poisons-Halting Ghost King, Compassionate Ghost King,  Blessing-Bestowing Ghost King, and Great Love-Respect Bestowing Ghost King.  These and other ghost kings also came to assemble.

At that time, Shakyamuni Buddha said to the future Dharma King, Manjushri Bodhisattva-Mahasattva, “Look onto all these Buddhas, Bodhisattvas, and eight classes of supernatural beings gathering here at Trayastrimsas from various worlds.  Do you know how many of them are here?”

Manjushri replied, “World Honored One, [even] if I use my divine power, I cannot determine the number after thousands of kalpas.”

The Buddha said to Manjushri, “Observing with my Buddha Eye, I also cannot determine the number.  [Together], they represent all those beings in these countless kalpas who had been delivered, who are to be delivered, and who are yet to be delivered by Ksitigarbha Bodhisattva; and those who had already attained Enlightenment, who are about to attain Enlightenment, and who have yet attained Enlightenment [through the help of Ksitigarbha Bodhisattva].”

Manjushri said to the Buddha, “World Honored One, in the past, I have long cultivated virtuous practices and have achieved Unobstructed Wisdom.  Upon hearing the Buddha’s truthful words, I immediately believe and accept.   However, the beings of the lesser vehicles, eight classes of supernatural beings, as well as sentient beings of the future generations will certainly have doubts.  Although they heard the Tathagata’s truthful statement and respectfully accepted it, there would unavoidably arise some slandering.  I only hope that the World Honored One will elaborate on what Ksitigarbha Bodhisattva-Mahasattva did in the `Causal Grounds’ and what vows did he take, so that he is able to accomplish such inconceivable deeds.”

The Buddha said to Manjushri, “As an analogy, imagine if every grass blade, tree, bush, straw, hemp, bamboo, reed, mountain, stone, dust and every object of three trillion worlds are each a separate Ganges River.  Then imagine that each grain of sand of these countless Ganges Rivers represents a world.  Additionally, every speck of dust from each and every one of these worlds represents a kalpa.  Then convert every speck of dust that accumulates in these worlds in one kalpa time to kalpas.  The time since Ksitigarbha Bodhisattva had achieved the Tenth Level of Bodhisattva-hood (highest level Bodhisattva) is thousands of times longer than [the sum of all of the kalpas in] the previous analogy.  This is not mentioning the length of time Ksitigarbha Bodhisattva spent in Sravaka-hood and Pratyeka-Buddhahood.  Manjushri, this Bodhisattva’s majestic, solemn vow is, indeed, inconceivable!”

“In the future, there may be virtuous men or women who after hearing this Bodhisattva’s name, say praises, pay homage, recite his name, make offerings,  or even paint, carve or mold his images.  They will have hundreds of consecutive rebirths into the thirty-three heavens and will never fall into the suffering realms (hell, hungry ghosts, animals).”

“Manjushri, an inexpressible numbers of kalpas ago, Ksitigarbha Bodhisattva was an old sage.  At that time, there was a Buddha bearing the title of Mighty Lion Myriad Deeds All Accomplished Tathagata.  The sage encountered the Tathagata and saw this Buddha’s majestic form.  Seeing the Buddha’s body was adorned with thousands of blessings, the sage asked this Buddha what virtuous deeds had [this Buddha] performed and what vows had [this Buddha] taken to attain such dignified form.”

“The Mighty Lion Myriad Deeds All Accomplished Tathagata told the sage, `If you want to attain this form, you must rescue all suffering sentient beings for long and extended time.'”

“Manjushri, at that time, the sage vowed, `From now to incalculable kalpas in the future, I will provide extensive expedient means of deliverance to all of the sinful and suffering beings in the six realms of samsara, leading all of them to liberation.  Then, I, myself, will realize Buddhahood.’  He took such a great vow in front of that Buddha, and even now, after trillions of inexpressible numbers of kalpas, he still remains a Bodhisattva.”

“Moreover, in the past, an inconceivable asankhyeya numbers of kalpas ago, there was a Buddha bearing the title of Awakened By Flower Meditation Self-Mastery King Tathagata. That Buddha’s life span was four hundred thousand trillion asankhyeya kalpas.”

“During the Semblance Dharma Era of that time, there was a holy Brahman woman.  She was profoundly blessed because of the enormous amount of virtuous deeds she performed in her previous lives.  Admired and respected by the people, she was also protected by the devas at all times and places.  However, her mother had deviant beliefs and would often disrespect the Three Jewels.  At the time, the Brahman woman tried many expedient means to persuade and lead her mother to adopt righteous views.  Yet, the mother did not completely change her ways.  Soon thereafter, the mother passed away, and her soul fell into Avici (Uninterrupted) Hell.”

“The Brahman woman knew that her mother did not believe in the laws of causation [and therefore committed many sins] and would inevitably be reborn into the realms of suffering in accordance to her mother’s karmic sins.  [To relieve her mother of this suffering], she sold off her home to purchase vast amounts of incense, flowers and other offering items.  She made great offerings to the stupa and temple of the Buddha of that era.  [The Brahman woman] saw in a temple the image of the Awakened By Flower Meditation Self-Mastery King Tathagata.  The painted statue showed the Tathagata in his magnificent form with perfect dignity.  Bowing and admiring this magnificent statue, the Brahman woman was inspired with greater reverence.  She whispered to herself: `The Buddha is called the Great Enlightened One, possessing all wisdom.  If He were in this world, I would come to Him and inquire about my mother’s whereabouts.  He surely would tell me of my mother’s place of rebirth.’   She wept quietly for a long time while piously gazing at the Tathagata.”

“Suddenly she heard a voice from the sky, saying, `Crying holy woman, restrain your sorrow, for I shall reveal your mother’s whereabouts.'”

“The Brahman woman faced skyward with her palms joined and replied, `May I ask who is the holy Virtuous Being?  Who is the one to relieve me of my worries?  Since losing my mother, she has been in my thoughts constantly both day and night.  Yet, there is no place for me to go to find out my mother’s place of rebirth.'”

“The voice from above responded again, saying, `I am the one whom you are worshiping, the Awakened By Flower Meditation Self-Mastery King Tathagata.  Seeing that you [had performed numerous virtuous deeds in your previous lives and your current life, and] cherish your mother much more than ordinary beings, I have come to inform you of her place of rebirth.'”

“Upon hearing this, the Brahman woman prostrated herself abruptly onto the ground [to show her gratitude].  She was badly injured and her attendants came to hold her steady for quite a long time as she slowly regained consciousness.   She then addressed the sky again, saying, `May the Buddha, in his mercy and compassion, quickly tell me of my mother’s whereabouts, for I feel that my heart and physical body are about to die!'”

“The Awakened By Flower Meditation Self-Mastery King Tathagata replied, `After having completed your offerings, go directly home.  Sit reverently and contemplate my title; then you will know your mother’s whereabouts.'”

“The Brahman woman returned to her residence after completing the offerings.  Wishing to find out her mother’s whereabouts, she reposed herself in seated meditation and contemplated the title of Awakened By Flower Meditation Self-Mastery King Tathagata.”

“After one day and night [of contemplation, her mind was in a deep meditative state].  She saw herself being transported to the shore of a boiling sea.  On that sea, there were many beasts with bodies made of iron, flying over or running upon it, and chasing [people] in all directions.  She saw men and women, numbering in the hundreds of thousands, struggling to stay afloat [in that sea].”

“[She saw] the iron beasts competed with each other to snatch up and devour these men and women.  There were also yaksas in various forms, some with many arms and numerous eyes, others with many legs and multiple heads, all with teeth as sharp as swords protruding from their mouths.  These yaksas chased and herded both men and women into [the claws of] the iron beasts, which seized and snapped at these men and women by either their heads or feet.  The various [ensuing gruesome dismemberments] were too horrible and frightening to be looked upon.  Yet, the Brahman woman felt no fear in her heart because of the strength generated by her mindfulness of the Buddha.”

“Then,  a ghost king named No Poison (Vandana) came and prostrated himself before her.  He greeted her, inquiring, `Bodhisattva, for what reason did you come here?'”

“The Brahman woman replied by inquiring the ghost king, `What is this place?'”

“Vandana answered, `This is the first great sea to the west of the Great Cakravada Mountain.'”

“Then, the holy woman asked, `I have heard that hells are in the midst of the Cakravada. Is this true?'”

“Vandana replied, `It is true and hells do exist.'”

“The holy woman asked, `How did I arrive at this place of hell?'”

“Vandana replied, `If not by the use of the divine power, then it must be caused by karmic forces. Other than these two forces, there is no other way to gain entrance [into hell].'”

“The Brahman woman asked again, `What causes this seawater to rise and boil?  And why are there so many suffering people and fierce beasts here?'”

“Vandana replied, `Those suffering people are the newly deceased beings from Jambudvipa, who committed evil deeds.  For the period of forty-nine days after their deaths, none of their relatives performed virtuous acts on their behalf to ease and deliver them from their suffering.  Since they did not perform many virtuous deeds while alive, their negative karma is guiding them into the various hells.  Consequently, they must first pass through this Great Sea. One Hundred thousands yojanas to the east of this Great Sea, there is another Great Sea.  The suffering in that Great Sea are twice of the suffering here. To the east of that second Great Sea there is yet another Great Sea, where the suffering is doubled yet again. These suffering is the result of the negative karma arisen from these people’ negative speeches, actions and thoughts; and these seas are known collectively as the Karmic Seas.'”

“The holy woman also asked Ghost King Vandana, `Where are these hells?'”

“Vandana replied, `All hells are within these three seas, and they number in the hundreds of thousands.  Each one is different from the others.  There are eighteen great hells .  Then, there are five hundred secondary ones, and within each there is boundless suffering.  Additionally, there are hundreds of thousands of hells in the next category, and within each is also immeasurable suffering.'”

“The Brahman woman asked the great ghost king, `My mother died recently.  Do you know the whereabouts of her spirit?'”

“The ghost king asked her, `What malicious acts did your mother commit in her lifetime?'”

“The holy woman replied, `My mother held deviant views and slandered the Three Jewels.  Sometimes, she half-heartedly believed in the Dharma but then would reject it again.  Though she died recently, I do not know her whereabouts.'”

“Vandana asked, `What was your mother’s name?'”

“The holy woman replied, `Both my father and mother were Brahmans. My father’s name was Silo Sardrsa; my mother’s name was Yue Di Li.'”

“Vandana joined his palms and addressed the holy woman, saying, `I wish that you would return to your proper realm without concern, remembrance or sorrow. It has been three days since the sinner, Yue Di Li, ascended to heaven.  It is said that her ascension was the result of her dutiful daughter’s offerings, on her behalf, to Awakened By Flower Meditation Self-Mastery King Tathagata’s stupa and temple.  Not only was the Bodhisattva’s mother able to leave hell, on that day, all the sinners in Avici Hell with her also benefited and were reborn with her into heaven.'”

“Having said this, the ghost king withdrew with his palms joined.  Then, the Brahman woman awoke as if it was a dream and realized this matter had come to a close.  [Afterward], in front of the stupa and image of the Awakened By Flower Meditation Self-Mastery King Tathagata, the Brahman woman vowed: `Through all of the future kalpas, for the sake of all suffering sentient beings, I shall provide extensive expedient means for their deliverance and liberation.'”

The Buddha then told Manjushri, “That ghost king, who was named Vandana at that time, is now Foremost in Wealth Bodhisattva, and the Brahman woman is now Ksitigarbha Bodhisattva.”

Chapter 2: The Assembly of Innumerable Emanations of Ksitigarbha Bodhisattva

At that time, from the hells of all of the unthinkable, immeasurable, inexpressible asankhyeya numbers of worlds, all of Ksitigarbha Bodhisattva’s manifestations came to assemble in the Trayastrimsas Palace.  Through the Tathagata’s divine power, each emanation was accompanied by trillions of liberated beings who all brought offerings of incense and flowers for [Shakyamuni] Buddha.  These companions all had been liberated from the karmic paths.   Transformed by Ksitigarbha Bodhisattva’s instructions, they will never regress from [the path of] Anuttara-Samyak-Sambodhi.  All of them had, for extended numbers of kalpas, wandered through the cycles of life and death, suffering in the six realms of samsara without a moment of rest.  It was the great mercy, compassion and profound vow of Ksitigarbha Bodhisattva that enabled them to attain fruitions [in the Buddha-dharma].  Having arrived at the Trayastrimsas Palace, their hearts were full of joy.  They looked upon the Tathagata with great admiration and were unwilling to blink their eyes even once.

At that time, the World Honored One reached out his golden-colored arm and simultaneously touched the heads of all of the countless manifestations of Ksitigarbha Bodhisattva-Mahasattva from all the unthinkable, immeasurable, and inexpressible asankhyeya numbers of worlds.

Then, the Buddha told Ksitigarbha Bodhisattva, “In the world polluted by the five kinds of defilements, I have transformed such stubborn sentient beings through my instructions.  [My teachings] enabled them to tame their hearts.  [My teachings] enabled them to forsake their deviant views and return to the righteous paths.  However, for every ten beings, there is still one or two whose evil habits remained.  I also have manifested trillions of emanations to provide extensive expedient means [for their deliverance and liberation].  There were some with strong virtuous foundations who would immediately believe and accept [the righteous path] upon hearing [the Dharma].  There were others with virtuous fruitions who would, after some diligent persuasion, achieve the [same] accomplishment [as those with virtuous foundations].  Then, there were those with dull vessels, who would be awakened only after long periods of instructions.  Finally, there were still others with heavy karma whose hearts would not even muster respect.”

“For these various sentient beings, each is different from the others [in temperaments, abilities, etc.].  [I have generated numerous] emanations to deliver and liberate them.  [In accordance to their capacities], I manifested in the forms of men, women, eight classes of supernatural beings, mountains, rivers, plains, streams, ponds, springs or wells.  These forms were the ones that would have benefited those being rescued the most facilitating their deliverance and liberation.  [There were times], I manifested myself in the forms of devarajas, brahmarajas or chakravartins; in the form of laities, kings, or ministers; in the form of bhikkhus, a bhikkhunis, upasakas or upasikas; or even in the forms of Sravakas, Arahats, Pratyeka-Buddhas or Bodhisattvas in order to accomplish the conversion and deliverance of these sentient beings.  This form of the Buddha is not the only form I have manifested before them.”

“Observe my diligence in this difficult task, for many kalpas, of delivering and liberating such stubborn, sinful and suffering beings.  Those beings, whose hearts are not yet tamed, will be guided by their negative karma to the ill fruitions [of their negative actions].   If they fall into the suffering realms experiencing great suffering, remember my instruction to you.  Here, in the Trayastrimsas Palace, I earnestly entrust in you [the responsibility for] the deliverance of all sentient beings from now to the advent of Maitreya.  [Deliver them] so they will forever leave suffering.  [Deliver them] so they shall all meet Buddhas and receive prophecies predicting that they shall become Buddhas themselves.”

At that time, all the separate emanations of Ksitigarbha Bodhisattva from all the countless worlds merged into one form.  [Deeply moved by the incredible responsibility entrusted to him], shedding tears of compassion, he addressed the Buddha, saying, “For many kalpas, I have received guidance from many Buddhas which allowed me to attain inconceivable divine powers and great wisdom.  My emanations cover all worlds, as numerous as all the sands of trillions of Ganges Rivers.  In each one of these worlds, I manifest trillions of emanations.  Every emanation delivers trillions of beings enabling them to seek refuge in the Three Jewels, forever leaving the cycle of life and death, and delivering [them] until [they] attain the joy of nirvana.  If they have performed any virtuous deed in the Buddha-dharma – even if it is as small as a strand of hair, a droplet of water, a grain of sand, a speck of dust or even a bit of hair – I shall gradually deliver and liberate them, enabling them to attain great benefits.  I only hope that the World Honored One does not worry about [the deliverance of] those beings of future generations with negative karma.”

He stated this twice more to the Buddha, saying, “I only hope that the World Honored One does not worry about [the deliverance of] those beings of future generations with negative karma.” At that time, the Buddha praised Ksitigarbha Bodhisattva, saying, “Excellent, excellent! I shall help you to rejoice. You will be able to fulfill the great vows you took in all these kalpas.  The universal deliverance will be soon completed and you shall finally achieve Buddhahood.”

Chapter 3:  Contemplation of Karmic Fruitions of Sentient Beings’ Malicious Actions

At that time, Lady Maya, [Shakyamuni] Buddha’s mother, with her palms joined, respectfully asked Ksitigarbha Bodhisattva, “Holy One, will you elaborate on the  [fruitions of] sentient beings’ various malicious actions in Jambudvipa?”

Ksitigarbha Bodhisattva replied, “There are [millions upon] millions of worlds and lands–within some there are hells and within others there are not.  Within some there are women and within others there are not.  Within some there is Buddha-dharma and within others there is not.  Likewise, this applies to the presence or absence of Sravakas and Pratyeka-Buddhas in the various worlds. Thus, karmic retributions do not occur in hells alone.”

Lady Maya restated her question, “I wish to hear about the hells that arise from the malicious actions [of sentient beings] in Jambudvipa.”

Ksitigarbha Bodhisattva replied, “Holy Mother, since that is your wish, I shall briefly address this subject.”

The Buddha’s mother said, “Please do, Holy One.”

At that time, Ksitigarbha Bodhisattva said to the Holy Mother, “In Jambudvipa, the karmic retributions for various malicious actions are as follows:  If there are beings who disregard their filial duties toward their parents and even harm or kill them, those who do so shall fall into Avici Hell.  Even after trillion of kalpas, there is still without a date for their release.  If there are beings who sheds the blood of a Buddha, slander the Three Jewels or disrespect the sutras, those who do so also shall fall into Avici Hell.  Even after trillion of kalpas, there is still without a date for their release.  If there are beings who infringe upon or steal Buddhist organizations’ properties, slander monks or nuns, indulge in carnal lust or harm or kill within a sangharama (monastery), those who do so shall fall into Avici Hell.   Even after trillion of kalpas, there is still without a date for their release.   There may be beings who pretend to be monks/nuns by taking the monastic vows, but in their hearts do not uphold these vows.  Then using their positions, they abuse the monastery and its related properties, cheat the laity [by taking their offerings to true monks/nuns], violate the precepts or commits various other sins.   Those who do so shall fall into Avici Hell.  Even after trillions of kalpas, there is still without a date for their release.  If there are beings who steal any property from Buddhist establishments — whether it is money or food or fabrics — or take any kind of article whatsoever without permission, those who do so shall fall into Avici Hell.  Even after trillions of kalpas, there is still without a date for their release.”

Ksitigarbha Bodhisattva said, “Holy Mother, if there are beings who committed these aforementioned sins, they shall fall into the fivefold Avici Hell, where they cannot receive a moment of reprieve from their ceaseless sufferings.”

Lady Maya addressed Ksitigarbha Bodhisattva again, asking, “[For the sake of all that are present and those in the future], what is this hell known as Avici?”

Ksitigarbha Bodhisattva replied, “Holy Mother, the various hells are situated inside the Great Cakravada Mountains.  Of grand hells, there are eighteen.  Also, there are five hundred major hells all with different names.  Then, there are hundreds of thousands of hells of a lesser category, all with different names as well.  Among all these hells, there is one known as Avici.  As for Avici Hell, it is in an iron fortress.  This iron fortress’s walls encircle more than twenty-six thousand four hundred miles and are three thousand three hundred miles high.  Made entirely out of iron, there are fierce flames everywhere on top of these walls.   Within this iron fortress, there are many hells which are all inter-connected and all with different names.  Only one of these hells is known as Avici.  The walls of this [Avici] Hell encircle five thousand nine hundred forty miles and is three hundred thirty miles high.  It is also completely made of iron, and fierce flames shoot out of these walls.  The flames from the top of the walls shoot down, covering the walls entirely from top to bottom.  Also, the flames from the bottom shoots up, covering the walls entirely from bottom to top.  Then, there are iron snakes and iron dogs that breath out fire and run along these walls.”

“Within this hell, there is a torture rack.  This rack is so large that it covers three thousand three hundred miles.  When the rack is used on only one sinner, this sinner will see his body being stretched out to cover the entire rack.  When tens of million of beings are punished together, each will only see his body being stretched out to cover the entire rack.  Such is the karmic retributions for their malicious deeds.”

“Furthermore, these sinful beings experience other sufferings.  There are hundreds of thousands of yaksas and other wicked demons with sword-like teeth and eyes [that seem] like [it shoot out] lightning flashes.  There are those yaksas who have hands like bronze claws dragging sinners on the floor of hells.  Then, there are yaksas who thrust great spears into the sinners’ bodies, mouths, noses, abdomens or backs.  [Then, using the spears impaled in the sinners’ bodies, these yaksas] hurl sinners up into the air, or hurl sinners onto torture racks.  Additionally, there are iron hawks that peck at these sinners’ eyes.  Then, there are iron serpents that strangle these sinners by constricting their necks.   [Other punishment includes] hundreds of long nails being driven into sinners’ various limbs and joints; their tongues are pulled out and plowed; their intestines are ripped out and chopped to pieces; molten bronze are poured into sinners’ mouths; white-hot iron [bars] are coiled around their bodies.  These sinners die [from these punishments] countless thousands of times only to be brought back to life to suffer again.  These are the karmic retributions [for their evil acts].  Even after millions of kalpas, there is still not a definite date for their release.”

“When the hell realm disintegrates along with this world [from decays], these sinners will be transported to the hells of another world. When that other world disintegrates as well, they will be transported to yet another world’s hells. This transportation will continue until the world from which they originated reforms [along with its hells].  Then, they will be returned to the hells of their original world [to serve out their sentences].  Such is the karmic retributions in Avici Hell.”

“Furthermore, this hell is known as Avici (uninterrupted) because of five karmic retributions.  What are these five?”

“Firstly, the suffering occurs both day and night, kalpa after kalpa without any moment of stoppage (the time of suffering is uninterrupted).  Hence, it is called Avici. ”

“Secondly, one person fills it completely, and many people also fill it completely (uninterrupted by forms). Hence, it is called Avici.”

“Thirdly, implements of punishment includes forks, clubs, hawks, snakes, jackals, and dogs.  [The bodies of the sinners] are milled, grinded, sawed, drilled, filed, and chopped.  [They are] thrown in boiling pots, wrapped in iron nets and ropes [embedded with countless needles which pierce their bodies], and iron mules and horses [which stomp sinners into bits].  The sinners’ bodies are skinned, and the skins are wrapped on their heads, molten iron is poured onto their bodies.  When hungry, they are fed iron balls.  When thirsty, they are fed molten iron.  This continues for year after year and kalpa after kalpa until countless kalpas have passed.  These punishments are linked and the sufferings are uninterrupted, hence it is called Avici.”

“Fourthly, regardless whether they are males or females, regardless of their race, regardless whether they are young or old, rich or poor, nagas or gods, devas or ghosts–for all who fall into this hell, the karmic retribution [for their karma] is the same without any difference in punishment (karmic retributions uninterrupted by the sinners’ sex, race, age, etc.).  Hence, it is called Avici.”

“Fifthly, if fallen into this hell, from the time these beings enter until the hundred thousands of kalpas in the future, every day and night, they will die many thousands of times and be revived to die yet again.  Despite their constant pleadings, they are unable to receive even a moment of reprieve unless their negative karma has been exhausted.  Only then will these beings escape and be reborn into another realm.  Otherwise, their lives in Avici continue (uninterrupted life span in Avici Hell until their negative karma is exhausted).  Hence, it is called Avici.”

Ksitigarbha Bodhisattva concluded his explanation to the Holy Mother, saying, “This is a brief description of Avici Hell.  To speak in detail about this hell, the names of the punishment implements, and the various forms of suffering within, this cannot be done within one kalpa of time.”

Having heard this, Lady Maya joined her palms with sadness and concerns.  She paid homage to Ksitigarbha Bodhisattva and withdrew.

Chapter 4:  The Karmic Retributions to the Sentient Beings’ Actions in Jambudvipa

At that time, Ksitigarbha Bodhisattva said to the Buddha, “World Honored One, [only] through the Tathagata’s divine power am I able to manifest my emanations in trillions of worlds to rescue all suffering sentient beings.  If it were not for the power of the Tathagata’s great compassion, I would be unable to perform such transformations.  Now, I have been entrusted by the Buddha to deliver and liberate all sentient beings in the six realms of samsara until Ajita (Maitreya) achieve Buddhahood.  World Honored One, do not worry [about their deliverance, I shall faithfully perform the entrusted task].”

At that time, the Buddha told Ksitigarbha Bodhisattva, “The natures and consciousness of all sentient beings who have not yet been liberated are capricious.  Their evil habits [lead them to] generate negative karma while their virtuous habits [lead them to] produce good karma.  Whether they do good or ill is dependent on the circumstances which they face as they revolve in the five realms without a moment of rest.  After countless kalpas as numerous as there are dust, they are still deluded by their karmic obstructions.  They are like fishes entering into fishing nets after mistaking these nets for long water streams.  [After long struggles], they finally escape temporarily, only to be trapped in the nets again.  This [type of] sentient being concerns me the most.  Yet, since you faithfully abide by your past vows, the same solemn vow that you have taken over numerous kalpas to deliver all sentient beings, what is there for me to be concern of?”

After that being said, a Bodhisattva-Mahasattva in the assembly named Samadhisvararaja said, “World Honored One, what solemn pledges did Ksitigarbha Bodhisattva take over the kalpas to deserve such earnest praises from the World Honored One?  I wish that the World Honored One would briefly describe them.”

At that time, the World Honored One said to Samadhisvararaja Bodhisattva-Mahasattva, “Listen diligently and think carefully, for I will describe them.”

“In the past, countless asankhyeya, nayuta, inexpressible numbers of kalpas ago, there was a Buddha known as Sarvajnasiddharta Tathagata, who had the descriptive title of Arahat, Samyaksambuddha, Vidyacarana- Sampanna, Sugata, Lokavid, Anuttara, Purusa-Damyasarathi, Sastadevamanusyanam, Buddha and Bhagavan.  This Buddha had a lifespan of sixty thousand kalpas.”

“Before taking his monastic vows, he was the king of a small country and friends with the king of a neighboring country. Both kings practiced the ten virtues for sentient beings’ benefits.  In the neighboring country, the people often committed sinful acts.  [To lead these people onto the paths to Enlightenment], these two kings devised to provide numerous expedient means to hasten these people’s deliverance.  One king took the pledge to achieve Buddhahood first in order to deliver all these people.  The other king pledged to deliver all these people first.  If he does not help them to find tranquility and realize Bodhi (great wisdom) first, he pledged he does not resolve to become a Buddha.”   The Buddha said to Samadhisvararaja Bodhisattva-Mahasattva, “The king who pledged to become a Buddha first became Sarvajnasiddharta Tathagata.  The king who pledged to deliver all the sinful suffering beings and did not resolve to become a Buddha is Ksitigarbha Bodhisattva.”

“Additionally, in the past, immeasurable asankhyeya numbers of kalpas ago, another Buddha appeared in the world.  His name was Pure-Lotus-Eyes Tathagata. This Buddha had a lifespan of forty kalpas.  During the Semblance Dharma Era [of that time], there was an Arahat who delivered sentient beings by bestowing blessings and gradually leading them onto the path to Enlightenment.  [One day], this Arahat met a woman named Prabhacaksuh (Bright-Eyes), who gave him food offerings.”

“The Arahat asked her, `What is your wish [for providing such of offering]?'”

“Prabhacaksuh replied, `Since the day of my mother’s passing, I have tried to earn merits on her behalf to rescue her.  Yet, I do not know to which realm she has been reborn.'”

“The Arahat took pity on her and entered Samadhi (deep meditative state) to determine her mother’s whereabouts.  [In his meditation], he saw that Prabhacaksuh’s mother had fallen into hell experiencing severe suffering.  The Arahat asked Prabhacaksuh, `What did your mother do while she was alive?  She is currently in hell and in extreme suffering.'”

“Prabhacaksuh replied, `My mother had a habit of eating seafood.  She particularly loved to eat fish fingerlings and turtle hatchlings  Whether boiled or fried, she devoured them to her heart’s delight.  Counting the numbers she had consumed over her lifetime, it must number into the millions.  Honored One, please have pity.  How do I rescue her?'”

“The Arahat took pity and offered her an expedient mean.  He advised Prabhacaksuh, `You should paint the image of the Pure-Lotus-Eyes Tathagata; then, faithfully and diligently recite his name.  This will bring benefits for both the living and the dead.'”

“Upon hearing this, Prabhacaksuh immediately sold off her treasured possessions and [used the money to] have Pure-Lotus-Eyes Buddha’s image painted.  Then, she made offerings and paid great homage [with most sincere respect] to the painting.  All the while, she was often in tears [being concerned over the fate of her mother].  One night not long afterward, that Buddha manifested his glowing golden body and appeared in her dream.  He was as tall as Mount Sumeru and radiated great light.  He told Prabhacaksuh, `Not long from now, your mother will be reborn into your household.  After experiencing the suffering of hunger and cold, the infant will be able to speak.'”

“Days later, a servant woman of Prabhacaksuh’s household gave birth to a son.  Two days after his birth, he was able to speak.  [Upon seeing Prabhacaksuh], he was in tears.  He bowed and said to Prabhacaksuh with great sorrow, `The karmic fruitions of one’s [malicious] deeds in life are endured by him/herself alone.  I was your mother.  Since our separation, I had fallen into the hell realm and was there for a long time.  Now, by the power of your merits, I have been granted this rebirth to be a servant.  Yet, my life will be short lasting only thirteen years.  Then, I will fall back into the realms of suffering.  Do you have some methods of deliverance, so I might escape this fate.'”

“Upon hearing these words, Prabhacaksuh knew this [infant] was her mother.  She was in such anguish that she was barely able to speak.  [Choking back] her tears, she said to the servant child, `Since you were my mother, do you know what were your sins?  What were the malicious deeds that caused you to fall into the realms of suffering?'”

“The servant’s infant replied, `My negative karma arose from the killing [of those animals that I consumed], and slandering.  If it were not for your virtuous deeds and merits [performed on my behalf], I would still be in hell and cannot [even temporarily] be liberated from the suffering.'”

“Prabhacaksuh then asked, `[O mother] how painful is the suffering in hell?'”

“The infant said, `I cannot endure to retell the sufferings [for it pains my heart too much].  Even for a hundred or a thousand years, I cannot fully expressed the amount of suffering.'”

“Upon hearing this, [Prabhacaksuh could bear it no more].  She turned skyward and cried aloud, `I wish my mother is forever liberated from hell.  After this 13 years of life, I wish my mother does not suffer any more punishment or fall into any of the three suffering realms.  O’ Buddhas of the Ten Directions take pity on me.  Listen to my solemn pledge taken on my mother behalf.  If my mother can forever leave the three realms of suffering, not to be reborn into an impoverish family, and will never even take the form of a woman again, I vow this before the statue of Pure Lotus Eyes Tathagata.   From this day forward to all of the trillions of kalpas in the future, I vow I shall liberate all beings in the three realms of sufferings in all of the trillions of worlds.  I vow to liberate them all so that all of them leave the agonies of animal, hungry ghost and hell realm.  I vow, not until all of them have become Buddhas themselves. will I finally realize the Supreme Wisdom.'”

“Having taken this [solemn] vow, Prabhacaksuh heard Pure-Lotus-Eyes Tathagata says to her, `Prabhacaksuh, your have great compassion.  It is extremely virtuous of you to take such a great vow on your mother’s behalf.  I contemplated your mother’s future and see that after reaching thirteen years of age, she will forsake this current form and be reborn as a Brahmacari (religious cultivator) with a life span of one hundred years.  After the end of that life, your mother will then be reborn into the Asoka (No-Sorrow) Heaven, having a life-span of countless kalpas.  Afterward, she will achieve Buddhahood and deliver as many human beings and devas as all the grains of sands in the Ganges River.'”

The Buddha, said to Samadhisvararaja, “The Arahat who delivered Prabhacaksuh [onto the path of Enlightenment] is now Aksayamati (Inexhaustible-Mind) Bodhisattva. Prabhacaksuh’s mother is now Moksa Bodhisattva, and Prabhacaksuh is Ksitigarbha Bodhisattva.”

“Through countless kalpas of time, Ksitigarbha Bodhisattva has demonstrated such profound compassion.  He has made the same oath of rendering deliverance to all sentient beings as many times as there are grains of sand in the Ganges River.”

“In the future, there may be men or women who do not perform any virtuous deeds, who only commit malicious deeds, even do not believe in the laws of cause and effect, who lie and indulge in perverted lusts, who always use foul language and speak ill of people behind their backs, or who defame Mahayana practitioners.  These people [who commit these various offenses] will certainly fall into hell.  If they encounter a virtuous person who persuades them to seek refuge in the Ksitigarbha Bodhisattva in the time to snap one’s fingers, then these sinful beings will be liberated from the karmic retributions of their deeds and avoid the realms of suffering.  If they would sincerely seek refuge pay homage, praise Ksitigarbha Bodhisattva, make offerings of incense, fabrics, various jewels, food and other items, then in the future, they will be reborn into the heavens for trillions of kalpas and enjoy great happiness.  Even if they exhausted their blessings in heaven and have to be reborn into the human realm, for hundreds of thousand of kalpas, they will often be reborn as kings and be able to remember the karmic cause and effect of their previous lives.”

“Samadhisvararaja, Ksitigarbha Bodhisattva possesses such unimaginable divine power to render extensive benefits to all sentient beings.  You and the other Bodhisattvas must memorize this Sutra and help to spread it far and wide.”

Samadhisvararaja addressed the Buddha, saying, “World Honored One, please do not worry.  Through your divine power, we, the trillions of Bodhisattva-Mahasattvas will certainly be able to extensively expound this Sutra in Jambudvipa for the benefit of all sentient beings.”  After concluding his response, Samadhisvararaja respectfully withdrew with his palms joined.

At that time. the Four Directional Devarajas rose from their seats with their palms joined and respectfully asked the Buddha, “World Honored One, since Ksitigarbha Bodhisattva took this great vow countless times over countless kalpas, why has he not completed the deliverance of all sentient beings?  Why is he taking this immense vow again?  We hope that the World Honored One will explain it to us.”

The Buddha said to the Devarajas of the Four Directions, “Excellent, excellent!  For the benefits of you and that of the present and future devas, human, and other beings., I will explain how Ksitigarbha Bodhisattva compassionately delivers all suffering sentient beings through expedient means on the path of life and death in Jambudvipa of the Saha world.”

The Devarajas of the Four Directions said, “Yes, indeed, World Honored One, we will be delighted to listen.”

The Buddha said to the Devarajas of the Four Directions, “From the countless kalpas in the past to now, Ksitigarbha Bodhisattva has been delivering sentient beings.  Yet, he still has not completed his vow.   He sees that in the future countless kalpas, the undelivered sentient beings’ karma continue to creep and entangle, [trapping them deeper and deeper into samsara].  It is because of his great compassion for them that he takes this solemn vow again.  It is also because of his great compassion that Ksitigarbha Bodhisattva instructs and transforms sentient beings through countless expedient means in Jambudvipa of the Saha world.”

“Four Directional Devarajas, if Ksitigarbha Bodhisattva encounters those who murder and kill, he will teach them the karmic retribution of shortened life span and untimely death.  To those who steal, he will explain to them the karmic retribution of poverty and destitution.  For those who indulge in lust, he will teach them the karmic retribution of rebirth as pigeons,  peacocks and other birds.  If he meets those with foul mouths, he will explain to them the karmic retribution of bickering relatives and disruptive quarrels within their families.  To those who slander, he will teach them the karmic retribution of being born mute or suffering from tongue sores.  For those who has hatred or are vengeful, he will explain to them the karmic retribution of having an ugly hunchback or suffering from other deformities.  If he encounters those who are miserly, he will teach them the karmic retribution of things going against their wishes.  To those who are gluttonous, he will explain to them the karmic retribution of hunger, thirst and throat disease.  For those who indulge in hunting, he will teach them the karmic retribution of dying in fear or in a crazed state.  If he encounters those who do not respect their parents, he will teach them the karmic retribution of death by calamity.  To those who set fire to forests, he will explain to them the karmic retribution of dying after becoming lost in a state of fright.  For those step-parents who are malicious to their step-children, he will teach them that they would suffer the karmic retribution of similar abuse in the future.  If he encounters those who trap fledglings, he will explain to them the karmic retribution of separation from their own families.  To those who slander the Three Jewels, he will teach them the karmic retribution of becoming blind, deaf, and mute.  For those who are disrespectful to the Dharma and the Teachings, he will teach them of the karmic retribution of falling into the three suffering realms.  If he meets those who damage temple properties, he will explain to them the karmic retribution of suffering in hell for millions of kalpas.  To those who frame and slander the sangha, he will teach them the karmic retribution of being reborn forever into the animal realm.  For those who harm lives by actions such as boiling, burning, cutting, or chopping, he will explain to them the karmic retribution of suffering the same fate in the future.   If he encounters those who break their monastic vows and precepts, he will teach them of the karmic retribution of suffering starvation after being reborn into the animal realm.  To those who destroy things or spend money needlessly, he will teach them the karmic retribution of their wishes not being fulfilled.  For those who are arrogant, he would explain to them the karmic retribution of being relegated to low status and being disrespected.  If he encounters those who verbally instigate conflicts or endlessly gossip, he will teach them the karmic retribution of being reborn without tongues or being unable to speak intelligibly.  To those with deviant views, he tells them the karmic retribution of being reborn in hinterlands.”

“These are the karmic retributions to the malicious actions produce by sentient beings’ body, speech, and mind in Jambudvipa.  I have only briefly mentioned [some of the] hundreds of thousands of karmic retributions.  The sentient beings in Jambudvipa suffer from various types and levels of karmic retributions.  Ksitigarbha Bodhisattva uses hundreds of thousands of expedient methods to instruct and transform them.  [For those sinners who do not change their ways and repent], they will first receive these [aforementioned] karmic retributions to their malicious deeds, and then fall into hell.  Even after many kalpas, their date of release is still indeterminable in the distant future.  Hence, you Devarajas of the Four Directions, who protect humans and their countries, do not let these karmic obstructions delude these sentient beings.”

After hearing this, the Devarajas of the Four Directions were sadden and withdrew with their palms joined.

Chapter 5: The Names Of The Various Hells

At that time, Samantabhadra Bodhisattva-Mahasattva said to Ksitigarbha Bodhisattva-Mahasattva, “Compassionate One, for the sake of the eight classes of supernatural beings, the four groups of Buddha’s followers (monks, nuns, laymen, and laywomen), and all of the sentient beings of the present and future, I wish you would address the places which malicious sentient beings receive the fruits of their negative karma.  Please address the names of these hells and the types of suffering experienced there, so sentient beings of the future and the Terminal Dharma Era would know the karmic retributions [for malicious deeds].”

Ksitigarbha Bodhisattva answered, “Compassionate One, through the divine power of the Buddha and [Samantabhadra Bodhisattva] Mahasattva, I will briefly address the names of these hells and the karmic retributions experienced within them.”

“Compassionate One, to the east of Jambudvipa, there are these mountains called the Great Cakravada.  These mountains are [so high and so deep] that even the light from the sun and moon cannot pierce its depth.  [The hells are located deep inside these mountains].  Of the Great Hells, there is the one named Avici and the one called Mahavici.  Then, there these hells named Four Corners, Flying Daggers, Fire Arrows, Crushed between Mountains, Piercing Spears, Iron Carts, Iron Racks, Iron Oxen, Iron Clothings, Thousand Swords, Iron Donkeys, Molten Bronze, Embracing Pillars, Flying Lava Rocks, Plowing Tongues, Chopping Heads, Scorching Feet, Pecking Eyes, Iron Pellets, Angry-Quarrels, Iron Reapers, and Many Hatred.”

Ksitigarbha Bodhisattva said, “Compassionate One, within the Cakravada Mountains, there are all these and other hells.  The numbers of these hells are unlimited.  There are also Wailing Hell, Pulling Tongues Hell, Excrement Hell,  Bronze Locks Hell, Fire Elephants Hell, Fire Dogs Hell, Fire Horses Hell, Fire Oxen Hell, Fire Mountains Hell, Fire Rocks Hell, Fire Beds Hell, Fire Pillars Hell, Fire Hawks Hell, Teeth Sawing Hell, Skinning Hell, Blood Drinking Hell, Scorching Hands Hell, Scorching Feet Hell, Inverted Thorns Hell, Burning Houses Hell, Iron Houses Hell, and Fire Wolves Hell.  Within each one of these hells, there are also minor hells.  These minor hells number anywhere from the single digits to hundreds, or thousands.  Even each of these minor hells have their own unique names.”

Ksitigarbha Bodhisattva told Samantabhadra Bodhisattva, “Compassionate One, all these hells are the [manifestation of] karmic retributions for malicious deeds of sentient beings in Jambudvipa.  The powers of the sentient beings’ negative karma is truly enormous.  It rivals the size of Mount Sumeru.  It can encompass the great ocean.  It can even obstruct the paths to liberation.  Hence, sentient beings of the world must not take small misdeeds lightly, thinking it will make no noticeable impact.  All these misdeeds will manifest themselves after sentient beings’ deaths.   Sentient beings must bear the negative karma from even the tiniest of their misdeeds.  Even the closest family members, be it father and son, will go their separate ways.  Even if by chance they meet, no one is willing to assume the burden of another’s negative karma.  Through the Buddha’s divine power, I will briefly address these hells and the suffering from karmic retributions within.  I only wish the Compassionate One would listen to what I have to say.”

Samantabhadra Bodhisattva responded, “I have long known the agonies resulting from the karmic retributions in the three realms of suffering.  I wish that you would describe it for the sentient beings of the present and future, so that in the future and the Terminal Dharma Era, all of them may be awakened upon hearing these truthful words.  May they seek refuge in the Buddhas [and the path to Enlightenment].”

Ksitigarbha Bodhisattva then said, “Compassionate One, the suffering in hells are as follows.  There is a hell in which the sinners’ tongues are pulled out and plowed.  Then, there is another hell which the yaksas rip out sinners’ hearts and eat them.  There is a hell in which sinners are cooked in boiling waters.  Then, there is another hell which sinners are forced to embrace burning-hot bronze pillars.  There is a hell in which sinners’ bodies are burned in fires.  Then, there is another hell which is always freezing; in another, [the sinners are submerged in] unlimited amounts of feces and urine; in another, flying white-hot `morning stars’ [strike the sinners]; in another, fire spears [pierce the sinners’ bodies]; in another, the sinners’ chests and backs are pounded; in another, sinners’ hands and feet are burned; in another, iron snakes suffocate sinners [by coiling around their necks]; in another, iron dogs [tear the sinners into pieces]; in another, iron mules [trample the sinners].”

Ksitigarbha Bodhisattva concluded by saying, “Compassionate One, these types of suffering number into the hundreds of thousands.  Within each hell, the implements of karmic retributions are made of bronze, iron, rock and fire, for these four materials are manifestations of the sinners’ karmic sins.  If [I were to] describe in detail the karmic retributions in all the hells, [I must] address all the myriad of sufferings in each hell.  In addition, there are many more hells [not even mentioned yet].  By the divine power of the Buddha and [responding to] Mahasattva’s question, I have briefly described them.  If to describe it in detail, in all the time of the future, it cannot be completed.”

Chapter 6: Tathagata’s Praises

At that time, the World Honored One’s entire body radiated tremendous amounts of light, illuminating countless Buddhas’ worlds numbering in all the sands in trillions of Ganges Rivers.  Then, he proclaimed in a clear voice audible to all Buddhas’ worlds, saying, “All Bodhisattva-Mahasattvas, eight classes of supernatural beings, men, and ghosts — hear my praises of Ksitigarbha Bodhisattva-Mahasattva.  In the Worlds of the Ten Directions, he has manifested unimaginable power of majesty and compassion.  He has protected and delivered [countless multitudes of sentient beings] in all forms of suffering.  After I enter into nirvana, all of you, Bodhisattva-Mahasattvas, eight classes of supernatural beings and others must render extensive assistances to protect this Sutra, thereby allowing all sentient beings to achieve nirvana themselves.”

At that time, a Bodhisattva in the assembly named Samantavipula, with his palmed joined, respectfully asked the Buddha, “Today, I witnessed the World Honored One’s sincere praise of Ksitigarbha Bodhisattva for having such inconceivable great divine powers and virtues.  For the benefits of sentient beings in the future Terminal Dharma Era, I wish the World Honored One would explain how Ksitigarbha Bodhisattva benefits humans, devas and the [associated] causes and fruitions.  So, all of the eight classes of supernatural beings and future sentient beings will honor the Buddha’s teachings.”

At that time, the World Honored One told Samantavipula Bodhisattva and the four groups of Buddha’s Followers, saying, “Listen closely, I shall briefly explain how humans and devas [can attain great] merits and blessings through the beneficial [practices provided by] Ksitigarbha Bodhisattva.”

Samantavipula responded, “World Honored One, we would be delighted to listen.”

The Buddha told Samantavipula Bodhisattva, “In the worlds of the future, there may be virtuous men or women, who upon hearing the name of Ksitigarbha Bodhisattva-Mahasattva, join their palms to pay respect, say praises, bow in respect, or admire [his deeds, compassion, or other qualities].  Those who do so shall be relieved of sins which would cause them to suffer for thirty kalpas.”

“Samantavipula, there may be virtuous men or women who paint images of Ksitigarbha Bodhisattva or use clay, marble, gold, silver, bronze, or iron to make his statues, and then gaze respectfully upon it and pay homage to it.  These people shall be reborn into the thirty-three heavens for hundreds of times consecutively and shall never fall into the realms of suffering.  Even after exhausting the blessings for rebirth in the heavens, they will be reborn as kings in the human realm and still be able to enjoy great blessings.”

“If there are women who are unhappy with the female form, they should whole-heartedly make offerings to Ksitigarbha Bodhisattva paintings or statues daily.  Also, they should often make offerings of incense, flowers, food, fabrics, prayer banners, money, and jewels.  Then, after the end of these virtuous women’s present lives, for billions of kalpas, they will not even be reborn into worlds that have women, much less be reborn as women themselves.  The only exception is if out of their compassion to deliver sentient beings, they choose to take female form again.  Otherwise, by the virtue of their sincere offerings to Ksitigarbha Bodhisattva and its associated meritorious power, for billions of kalpas, they will never be reborn in female form.”

“Moreover, Samantavipula, if there are women who are unhappy with their ugly appearances or are afflicted with many illnesses, they should whole-heartedly gaze upon and pay homage to Ksitigarbha Bodhisattva.  Even if they only pay sincere respect for about the time it takes to eat a meal, they will always be reborn with dignified appearance, without any deformities, for millions of kalpas.  If these ugly women do not dislike the female form, then for millions of kalpas, they will be reborn to as princess, queens, or daughters of honored families.  They will also be born with dignified appearance without any physical deformity.  These blessings are the result of paying sincere homage to Ksitigarbha Bodhisattva.”

“Additionally, Samantavipula, there may be virtuous men or women who pay respect to Ksitigarbha Bodhisattva by performing sacred ritual dances, playing sacred ritual music, singing praises and making offerings of flowers and incense.  If they can persuade others to do likewise as well, be it one or many, then they will be protected daily by hundreds of devas and virtuous ghosts in their present and future lives.  The protection will prevent unfortunate occurrences from reaching their earshot, much less suffer any misfortune themselves.”

“Moreover, Samantavipula, after seeing virtuous men or women paying respect, homage and/or making offerings to Ksitigarbha Bodhisattva, there may be evil men, demons, or ghosts who slander or ridicule those acts as having no merits or benefits.  They may have openly [displayed their insolence by] laughing at them or speaking ill of them behind those virtuous people’s backs.  They may have persuade others, be it one or many, to slander and ridicule those virtuous people as well.  They may even only have just one thought of slander or ridicule.  As karmic retribution for these acts of slander or ridicule, these [evil] beings shall fall into Avici Hell.  They shall remain there to suffer for their severe offenses even after the Bhadrakalpa has ended and all the one thousand Buddhas [of Bhadrakalpa] have entered into nirvana.  When these evil beings finally leave hell, they shall suffer in the hungry ghost realm for thousands of kalpas.  When they finally leave the hungry ghost realm, they shall suffer in the animal realm for thousands of kalpas.  When they can finally be reborn as humans, they will be reborn into poverty with physical deformities.  Much malicious karma will obscure their hearts, causing them to fall back into the three suffering realms not long after their escape.  Samantavipula, the mere act of slandering or ridiculing others’ offerings and homages [to Ksitigarbha Bodhisattva] generates such severe karmic retribution; hence, sentient beings must not [do anything that is even worse, such as] having malicious thoughts of harming [Ksitigarbha Bodhisattva].”

“Samantavipula, in the future, there may be men or women who have been ill and bed ridden for a long time.  Their pleas to recover or die are not answered.  These patients may have nightmares about demons and deceased relatives.  They may have nightmares about traveling on dangerous paths.  They may have been pressed by unseen forces against their beds or have their vital energy stolen by demons at night.  They may have nightmares of being dragged away by ghosts [into suffering realms].  They may often cry out in their sleep and cannot find happiness.  These problems persist for years while they wither away.  All these [symptoms] are the result of karmic deliberations in which the judgments have not yet been rendered.  Therefore, these people do not die, nor can they recover from their afflictions.”

“Mortal men and women’s eyes cannot see the true causes behind these suffering.  Hence, [patients’ families or friends] should go before the Buddhas and Bodhisattvas’ images and loudly chant this [Ksitigarbha] Sutra once with sincerity (if the patients are unable to do so themselves).  They may also make an offering of these patients’ treasured possessions, clothings, jewelries, or deeds of home or lands to Ksitigarbha Bodhisattva.  They should make the offering before these patients and loudly declare, `We , (names of families/friends), are making an offering of these items to Ksitigarbha Bodhisattva on the behalf of this/these patients, (names of patients).  These items will be offered to Ksitigarbha Bodhisattva, and will be used [to finance] the painting of Bodhisattva’s images, printing copies of this Sutra, used to help build temples, to light shrines, or be donated to monasteries.’  Say this declaration three times so the patients can hear it.  If these patients have slipped into unconsciousness or even passed away, then for one to seven days immediately afterward, chant this Sutra loudly and earnestly.  When these patients’ present lives end, they will be liberated from sins committed in their past lives, even including those five sins which will cause them to fall into Avici Hell.  In the places of their rebirths, they will remember their deeds in their past lives.”

“The blessings will be even greater for those virtuous men or women who [provide free] copies of this Sutra or make [Ksitigarbha] Bodhisattva statues themselves.  They may also persuade others to [provide free] copies of this Sutra or make Ksitigarbha Bodhisattva statues as well.  Those who do so will certainly receive great benefits.”

“Hence, Samantavipula, if you see people chanting this Sutra or paying respect to this Sutra, or even having just one thought of praising this Sutra, you must provide hundreds of types of assistances to these people.  You must persuade these people not to regress from their diligence, for they will attain trillions of unimaginable merits in the present and future.”

“Samantavipula, in the future, there may be sentient beings who, in their dreams, see ghosts or apparitions in its various forms crying or sobbing, in great sorrow or lament, in great apprehension or fear.  These ghosts or apparitions are the manifestations of their former parents, siblings, spouses or other relatives from their previous one, tens, hundreds or thousands of lives.  These former loved-ones have fallen into the realms of suffering and cannot leave.  They also do not have places or people that they can turn to for help to rescue them from their current states.  [Thus, they have sought out relatives from one to many lifetimes ago, seeking assistance to deliver them.]  Those [who have these dreams] should tell these former loved-ones that they will use expedient means to assist these former loved-ones to leave the realms of suffering.”

“Samantavipula, you must use your divine power to motivate these people to earnestly chant this Sutra in front of statues or paintings of the Buddhas and Bodhisattvas, or motivate them to ask others to earnestly chant this Sutra in their place.  After this Sutra has been chanted with devotion three or seven times [on the behalf of these ghosts or apparitions], these ghosts or apparitions trapped in the suffering realms will immediately receive deliverance and will never appear in these people’s dreams again.”

“Samantavipula, in the future, there may be people occupying the lowest stations in life, such as servants, maids, or those deprived of their freedoms (prisoners, disabled people, etc).  If they realize their present situations are the result of their past karma and feel the need to repent, they should earnestly pay homage to Ksitigarbha Bodhisattva statues or paintings and devotedly chant Ksitigarbha Bodhisattva’s name ten thousand times in a period of seven days.  For those who do so, after the conclusion of their current lives, for tens of millions of lives in the future, they will often be born into nobility and not experience the agonies of the three suffering realms.”

“Samantavipula, in the future, there may be newborn babies that come into the households of Ksatriyas, Brahmans, gentries, laities, common people, or those of other clans in Jambudvipa.  Be these newborns male or female, in the first seven days after their birth, the families should chant this inconceivable [Ksitigarbha] Sutra with devotions on these babies’ behalf.  In the same seven days, the families should further devotedly chant Ksitigarbha Bodhisattva’s name ten thousand times on these babies’ behalf as well.  For those families that do so, the newborns will be liberated of negative karmic retribution from their previous lives.  These newborns will be easy to care for and their life spans will be increased.  If these newborns were reborn to receive blessings, then their blessings and life span will both be increased.”

“Furthermore, Samantavipula, on the first, eighth, fourteenth, fifteenth, eighteenth, twenty-third, twenty-fourth, twenty-eighth, twenty-ninth, and thirtieth days of the month in lunar calendars (the Ten Days of Abstinence), all of sentient beings’ actions between the days of abstinence are accounted and the associated merits and sins are weighted.  For sentient beings in Jambudvipa, their every movement and thought are sources of negative karma and sins.  It is even worse for those who willfully steal, harm, kill, indulge in lust, slander, or commit hundreds and thousands of other sins and crimes.  Therefore, sentient beings should chant this Sutra before the statues of Buddhas and Bodhisattvas once on each of these Ten Days of Abstinence.  For those who do so, no calamity will come within one hundred yojanas in the four directions of these people’ residences.  If there are elderly or youths within these residences, for the present and future hundreds of thousands of years, they will be liberated from the suffering realms.  If the practitioners further diligently continue this practice and chant this Sutra on these Ten Days for every lunar month, then for the present lifetime, people in these families will not suffer any serious diseases and have abundance of clothing and food.”

“Hence, Samantavipula, you should know that Ksitigarbha Bodhisattva has such indescribable trillions of great divine powers and provide countless benefits.  The sentient beings of Jambudvipa and this Mahasattva have great affinity.  If they hear this Bodhisattva’s name, see this Bodhisattva statues, and even hear this Sutra, be it only a stanza or a phrase or just three to five words, they can attain tranquility in their present lives.  In the future hundreds of thousands of lives, they will attain dignified forms and often be born to noble families.”

At that time, Samantavipula Bodhisattva, after hearing the Tathagata’s sincere praise of Ksitigarbha Bodhisattva knelt down on one knee with his palms joined.  Then he said, “World Honored One, I have long known that this Mahasattva has such unimaginable divine power and this all-encompassing vow.  I only asked my question to the Tathagata for the sake of future sentient beings, so they might know the benefits [of paying respect to Ksitigarbha Bodhisattva].  I am happy to receive the teaching.  World Honored One, what should be the name of this Sutra and how should we circulate this Sutra?”

The Buddha told Samantavipula, “This Sutra has three names.  One is Ksitigarbha Bodhisattva’s Fundamental Vows.  It is also called Ksitigarbha Bodhisattva’s Deeds, and the Power of Ksitigarbha Bodhisattva’s Oaths.  For countless kalpas, this Bodhisattva has taken great oaths to benefit sentient beings.  Hence you, Bodhisattva-Mahasattva, should help to circulate this Sutra in accordance with his oaths.”  Upon hearing this, Samantavipula paid respect to the Buddha by joining his palms and withdrew.

Chapter 7:  Benefiting the Living and the Dead

At that time, Ksitigarbha Bodhisattva-Mahasattva said to the Buddha, “World Honored One, I observe sins arising from every thought of sentient beings in Jambudvipa.  For those who gain virtuous benefits, they often regress from their original intentions [to seek enlightenment].  For those who encounter evil influences, their minds are slowly seduced.  As an analogy, these sentient beings are like people carrying heavy stones on muddy roads.  With each step, it becomes increasingly difficult to move as they sink deeper into the mud.  They might meet a virtuous person who would assist them with the stones or completely take over the load because of his great power.  After helping them to regain their footings, he will advise them that if they are somehow able to reach solid ground, they should think of their hardships while in the evil paths and not pass through it again.”

“World Honored One, those beings who do evil often start with small acts. Slowly, their acts become more evil, and eventually their evil grows to immense proportions.  Hence, when these evil beings are about to die, their families should do virtuous deeds on their behalf as provisions for them in the after-life.  The families may put up prayer banners, make offerings of light (candlelight, lamps, etc.) at shrines, chant sutras, or make offerings to statues of Buddhas and other holy beings (e.g., Bodhisattvas, Arahats, etc).  The families may also chant the names of Buddhas, Bodhisattvas, and Pratyeka-Buddhas so that these names may be heard by the dying and reach their consciousness.  On the account of their malicious deeds, these dying people should fall into the realms of suffering.  Their punishments shall be commuted because of the `Causes for Holiness’ (virtuous deeds) accumulated by their relatives on their behalf.  If the families further perform numerous charitable deeds on the sinners’ behalf within forty-nine days of their death, then the families shall enable the sinners to forever leave the suffering realms and be reborn into human or heavenly realms to receive greater happiness.  The surviving relatives shall also gain immeasurable benefits.”

“Today, in front of the Buddha, eight classes of supernatural beings, humans, ghosts, and others [gathered here], I recommend sentient beings of Jambudvipa to refrain from killing or committing malicious act on the day when their relatives die.  Nor should they make offerings to spirits or seek help from demons.  Why?  These acts cannot benefit the dead in any way.  Instead, it will only increase the deceased people’s negative karma.  Even if the dead are to be reborn in human or heavenly realms, their trials in front of the hell judges will be extended, delaying their rebirth because of these negative acts committed by their families on their behalf.  It will be even worse for those deceased who have few virtuous roots (did very few good deeds) while alive.  They would fall into the three suffering realms in accordance to their own sins.  Why would their families want to increase their negative karma [by killing or making offerings to ghosts or demons]?  This is analogous to people who had carried stones weighing hundreds of pounds on a long journey and were unable to eat for three days.  Suddenly, some passerbys add small objects onto their load, which only burdens them even more.”

“World Honored one, I observe that if the sentient beings in Jambudvipa perform any virtuous deed in accordance to the Buddha-dharma, even if it is as small as a strand of hair, droplet of water, pebble of sand or speck of dust,  they shall fully attain the resulting benefits.”

After that was said, an elder in the assembly by the name of Mahapratbhana rose with his palms joined.  This elder had long achieved no further rebirth.  He has been delivering beings in the [worlds of] Ten Directions and chose to manifest himself in the form of an elder.  He asked Ksitigarbha Bodhisattva-Mahasattva, saying, “When sentient beings die in Jambudvipa, if their families perform virtuous deeds or even make offerings of vegetarian meals to the Sangha to generate `Causes for Holiness’ for the dead, will these dead attain great benefits and be liberated from the suffering realms?”

Ksitigarbha Bodhisattva replied, “Elder, for the sake of the present and future sentient beings and through the power of the Buddha, I shall briefly address this.”

“Elder, if the present and future dying sentient beings hear the name of a Buddha, Bodhisattva, or Pratyeka-Buddha on the day of their passing, regardless whether or not they had committed sins, they shall be liberated.  There may be men or women who did not perform virtuous deeds but instead committed many sins while alive.  After they die, if their families perform virtuous deeds on the deceased people’s behalf, only one-seventh of the merit will benefit the deceased.  Sixth-seventh of the merits will benefit the families.  Hence, men and women of the present and future, they should accumulate merit themselves while they are healthy, so they can receive the full benefits.”

“The demon Avidya [Death] often arrives unexpectedly.  The spirits of the dead (non-virtuous beings who do not go directly to heaven or Pure Land after their deaths) are uncertain of their fates.  In the forty-nine days after their deaths, their consciousness are in states of deafness and delusion while the hell judges debate over their virtuous deeds and evil acts.  They shall be reborn in accordance with their karma when the judgments are rendered.  During the time of uncertainty [before finding out their fates], they are in deep despair.  Their despair will be even greater if they fall into the realms of suffering.  Therefore, within this forty-nine days after death and before they are reborn, in every thought, they are hoping that their families would generate blessing power by performing virtuous acts on their behalf to rescue them.  After the forty-nine days have passed, they receive their sentences in accordance to their karma.  If they are judged to be sinners, for hundreds or thousands of years, there is no deliverance [from the three realms of suffering].  If they had committed the five sins which cause one to fall into Avici Hell, then for thousands and tens of thousands kalpas, they will be forever suffering.”

“Moreover Elder, for these sinners after their deaths, their families may make vegetarian meal offerings to the Buddha and the Sangha.  The families should ensure during the preparation that no food are wasted or thrown away, not even small vegetable leaves or the water used to rinse the rice.  Also, no one should eat the food before it have been offered to the Buddha and the Sangha.  If someone sneaks even a tiny taste of the offerings, then there is a lack of diligence and the dead will not receive any benefit.  For those who are diligent and offered clean food to Buddha and the Sangha, the dead shall receive one-seventh of the merit.”

“Hence Elder, after the passing of their parents or other loved-ones, if sentient beings of Jambudvipa devotedly and diligently make offerings of vegetarian meals, those who do so shall benefit themselves and the dead.”

With that being said, in Trayastrimsas Palace, all of the countless deities and ghosts of Jambudvipa resolved to realize boundless Bodhicitta.  The Mahapratbhana Elder paid his respect and withdrew.

Chapter 8:  The Praises of King Yama and Others

At that time, the Lord of Hell, King Yama, and countless ghost kings from within Cakravada Mountains arrived at Trayastrimsas where the Buddha was [giving the sermon].  Some of these ghost kings’ [names] were Vicious, Many Evils, Great Quarrel, White Tiger, Blood Tiger, Red Tiger, Misfortune Spreading, the Flying, Lightning Flash Eyes, Wolf Fangs, Thousand Eyes, Animal-Devouring, Rock-Carrying, Blessing Removal, Disaster Administering, Harvest Administering, Wealth Administering, Lord of Domesticated Animals,  Lord of Fowls, Lord of Beasts, Lord of Demons, Gestation Administering, Life Administering, Illnesses Administering, Accidents Administering, Three Eyes, Four Eyes, Five Eyes, Chislis, Great-Chislis, Chiliksa, Great-Chiliksa, Anato Ghost King and Great-Anato Ghost King.  Each of these and other great ghost kings reside in Jambudvipa along with hundreds of thousands of minor ghost kings.  All of them have their charges and jurisdictions.  Through the divine power of the Buddha and Ksitigarbha Bodhisattva-Mahasattva, they were all able to arrive at Trayastrimsas and assembled themselves on one side.

At that time, with his palms joined, King Yama knelt down on one knee and said to the Buddha, “World Honored One, through the divine power of the Buddha and Ksitigarbha Bodhisattva-Mahasattva, these ghosts kings and I are able to participate in this great gathering at Trayastrimsas.  It allowed us to [receive your teachings and] gain virtuous benefits.  However, I do have a minor question which I ask with trepidation.  It is my hope that the World Honored One would compassionately answer it.”

The Buddha told King Yama, “You may ask your question.  I shall answer it for you.”

King Yama bowed to the World Honored One, then respectfully gazed upon Ksitigarbha Bodhisattva before asking the Buddha, “World Honored One, I [have] observed that Ksitigarbha Bodhisattva tirelessly [toils away] delivering suffering sentient beings through numerous expedient means in the six realms of samsara.  This is [a testament to] the unimaginable divine power of the Bodhisattva-Mahasattva.  Yet, many of these sentient beings fall back into suffering realms not long after Ksitigarbha Bodhisattva had rescued them.  World Honored One, since Ksitigarbha Bodhisattva has such inconceivable divine power, why don’t these sentient beings seek refuge in the virtuous paths and obtain eternal salvation?  [Why do they commit sins again, which cause them to fall back into the suffering realms?]  I wish the World Honored One would explain this for me.”

The Buddha told King Yama, “The sentient beings of Jambudvipa have stubborn natures which are very difficult to defuse and tame.  Thus, [Ksitigarbha] Mahasattva has spent countless kalpas rescuing them one-by-one, including those sinners who fell into hells, therefore enabling them to reach liberation earlier.  The Bodhisattva uses expedient methods to liberate them from their fundamental karma.  Then, he enables them to realize the events of their past lives.  [All these are done to enable them to see the hardships of traveling on the evil paths and to motivate them to seek eternal salvation through Enlightenment].  But, these sentient beings’ evil habits are extremely strong.  [After being rescued], it does not take long for many of them to revert back to their previous ways and fall back into the realms of suffering.  Therefore, the Bodhisattva still has to deliver them [even] after all these kalpas.”

“This is analogous to people who lost their way and entered into dangerous paths.  On these dangerous paths, there are many yaksas, tigers, lions, wolves, venomous snakes, and scorpions.  At any instant, the lost people can be killed by these lethal threats.  There is a virtuous being who knows about these dangers and how to restrain them.  If he encounters these lost people, he would ask them:  Why did they enter into these dangerous paths?  What methods can they use to restrain these dangers?  Upon hearing this, the lost people realize how dangerous their situation is.  Immediately, they retreat and plead [for the virtuous person to help them] leave these paths.  The virtuous person will lead them out of the dangerous paths and onto safe paths, so they can find peace and tranquility.  After reaching the safe paths, the virtuous person will advise the formerly lost people not to travel on the evil paths again.  For those who enter evil paths, it is very difficult for them to escape and most lose their lives.  [Upon reflecting how dangerous their situations were], the formerly lost are extremely grateful.”

“Before parting ways, the virtuous being will advise the formerly lost people, `If you see people approach evil paths, warn them of the many deadly threats within and warn them that those who enter often lose their lives.  Do not let these people go to their deaths.'”

“Such is the great compassion of Ksitigarbha Bodhisattva.  He rescues suffering sentient beings and enables them to be reborn into the human or heavenly realms.  Upon enjoying the happiness in the human or heavenly realms, they will realize how agonizing the suffering in the evil paths truly is [and be motivated to seek eternal salvation through Enlightenment].  So, after leaving the realms of suffering, they will never return to the evil paths again.  They are like the lost people who mistakenly took the dangerous paths.  After being led out by the virtuous person, they will never travel on the dangerous paths again.  Upon seeing others going toward these dangerous paths, the formerly lost will tell the others about how they had once been lost and mistakenly entered these evil paths.  They will tell how fortunate they were to be liberated from it, and that they will never travel on it again.”

“Should these rescued people mistakenly travel on the evil paths again, they will be deluded and will not realize they had traveled on these evil paths before.  If they lose their lives and fall into the realms of suffering, Ksitigarbha Bodhisattva will use expedient means to assist them and liberate them again into the human or heavenly realms.  Should they yet again become deluded and travel in the evil paths, they may commit such severe offenses that cause them to be confined in hells for indeterminable amount of time.”

At that time, the Vicious Ghost King joined his palms and respectfully said to the Buddha, “In Jambudvipa, my fellow ghost kings are countless in number.  Some ghost kings reward people while others punish people.  Our responsibilities are all different.  [It is the sentient beings’] karma that cause us and our subordinates to roam the world and enforce karmic retributions of punishing the many malicious people and rewarding the few virtuous people.  We pass through cities, villages, plantations, and peoples’ homes.  [We may find] that there are men or women who perform virtuous deeds, be it as small as hanging prayer banners, offerings of some flowers and incenses to Buddha statues, chanting sutras, or making offerings to just one stanza or phrase of sutras.   My fellow ghost kings will respect such people like we would respect the Buddhas of the Three Times.  We will also command our subordinates, all of whom possess great power, and the earth deities to protect these people.  We will prevent unfortunate incidents, accidents, illnesses, and events contrary to these virtuous people’s wishes from occurring near their homes, much less occurring within their own homes.”

The Buddha praised the great ghost king, “Ah, good, good.  If your fellow ghost kings and King Yama can protect virtuous men and women, I shall command the Great Brahma and Sakra (Indra) to protect you and your fellow ghost kings.”

With that being said, the Life Administering Ghost King joined his palms and said to the Buddha,  “World Honored One, my charge is to oversee the birth and death of sentient beings in Jambudvipa.  It is I who decide when they are born and when they die.  I have vowed to benefit these sentient beings.  Yet, they do not understand my wishes, so many of them are unable to find peace in either birth or death.  Why?  The humans of Jambudvipa would do good deeds to gain blessings when they wish to conceive children or when their children are born.  Delighted by these good deeds, the local deities protect mothers, unborn fetus, and newborn children, enabling them to attain great tranquility.  The protection also benefits their relatives.  After these children are born, the family should refrain from killing any living creatures, nor should they kill living creatures for the purpose of mothers’ nourishments.  Nor should they consume alcohol or meats, nor play loud music nor indulge in excessive dancing during the gatherings to celebrate the birth.  [They should refrain from these acts because] these acts will disturb the peace of the mothers and children.  Why?  During birth, countless evil ghosts and demons gather near the delivery room, desiring to taste fresh blood.  Because I have already commanded the residential and local earth deities to protect these mothers and unborn children, they are able to attain tranquility and benefits.  After seeing that the birth has gone smoothly, the families should make offerings to thank the deities.  Instead, many of them kill living creatures to prepare feasts for celebratory gatherings.  As of result, it create sins for themselves and causes the mothers and children to be harmed.”

“Also, for the people who are about to die in Jambudvipa, regardless whether they are virtuous or evil, I wish to help them avoid the realms of suffering.  Of course, I wish to help those who cultivate virtuous roots even more because they assist me in my endeavor (of delivering human beings).  Even when these virtuous people of Jambudvipa are dying, hundreds to thousands of evil ghosts and demons will try to delude them.  These evil ghosts and demons will assume the forms of the dying people’s parents or relatives and lead them into the realms of sufferings.  The situations will be much worse for those beings who committed evil acts.”

“World Honored One, when these men and women in Jambudvipa are on the verge of death, their minds are deluded and are unable to distinguish between good and evil; neither can their eyes see nor can their ears hear.  Thus, the dying people’s relatives must make great offerings, recite sutras, and chant  the names of Buddhas and Bodhisattvas.  These virtuous deeds will enable the dying people to avoid the realms of suffering and disperse the evil ghosts and demons.”

“World Honored One, at the time of their death, if sentient beings are able to hear the name of just one Buddha, Bodhisattva, or hear a stanza or phrase of Mahayana sutra, I observe that these beings will be liberated from minor sins that would have caused them to fall into the realms of suffering with the exception of the five sins causing one to fall into Avici hell.”

The Buddha praised Life Administering Ghost King, saying, “Your great compassion enabled you to make such a great vow of protecting beings at the time of their birth and death.  Do not retreat from your oath to protect them at the moment of their birth and assist them to liberate themselves at the moment of their deaths.  Enable all of them to liberate themselves and attain peace and tranquility forever.”

The Ghost King replied to the Buddha, “Do not have concern.  I shall uphold my vow as long as I exist to protect the sentient beings of Jambudvipa, so at the time of their birth and death, they can attain peace and tranquility.  I only wish these sentient beings believe and follow my advise at the time of birth and death.  All those who do so will gain liberation and receive great benefits.”

At that time, the Buddha told Ksitigarbha Bodhisattva,  “This Life Administering Ghost King has been a great ghost king for thousands of lives, protecting sentient beings at the time of their birth and death.  This [powerful ghost form] is not his true form.  It is because of this Mahasattva’s great compassion that he appears in the form of a powerful ghost.  One hundred seventy kalpas from now, he shall become a Buddha with the title, Nirabhasa Tathagata.  The kalpa will be called Peace and Tranquility.  His world will be named Pure Abode.  His Buddha life span will be countless of kalpas.  Ksitigarbha, these are the unimaginable deeds of this great ghost king.  The devas and humans delivered by him will also be innumerable.”

Chapter 9:  Chanting the Buddhas’ Names

At that time, Ksitigarbha Bodhisattva said to the Buddha, “World Honored One, for the sake of future sentient beings, I shall now expound on methods which will enable them to gain great benefits in their live.  I only hope the World Honored One will be willing to listen.”

The Buddha told Ksitigarbha Bodhisattva, “To rescue all of the suffering sentient beings in the six realms of samsara, you compassionately want to expound these unimaginable methods.  Now is the right time, for I shall be entering into nirvana soon.  You should quickly proceed so you can fulfill your vow early; then, I would not worry about the [deliverance of] present and future sentient beings.”

Ksitigarbha said to the Buddha, “World Honored One, countless asankhyeya numbers of kalpas ago, there was a Buddha in the world with the title of Anantakaya (Boundless Body) Tathagata.  After hearing this Buddha’s name, if there are men or women who instantly develop devotions [to this Buddha], then they will be liberated from offenses which would cause them to suffer cycles of life and death for forty kalpas.  The blessing will be even greater for those who forge statues of this Tathagata, paint images of him, make offerings to and praise [Him].  Those people will receive boundless blessing.”

“Moreover, as many kalpas as there are sands in the Ganges River in the past, there was a Buddha in the world.  His title was Ratnasambhava (Jewel Nature) Tathagata.  After hearing this Buddha’s name, if there are men or women who devotedly seek refuge [in this Buddha] in the time to snap one’s fingers, then they shall never regress from the Path to Enlightenment.”

“Additionally, in the past, there was a Buddha in the world with the name of Supreme Padma (Lotus) Tathagata.  If there are men or women who hear this Buddha’s name, they shall be reborn thousands of consecutive time into the Six Heavens of Desire.  The blessing will be greater for those who recite his name with devotion.”

“Moreover, in the past, inexpressible asankhyeya numbers of kalpas ago, there was a Buddha in the world by the name of Simhananda (Lion’s Roar) Tathagata.  After hearing this Buddha’s name, if there are men or women who have a thought of seeking refuge [in this Buddha], then they shall encounter countless Buddhas who will touch their heads and predict their future Enlightenment.”

“Additionally in the past, there was a Buddha called Krakucchanda Tathagata.  After hearing this Buddha’s name, if there are men or women who devotedly pay homage and say praises [to this Buddha], then these people will become the Great Brahma in the Bhadrakalpa Assembly of one thousand Buddhas and receive predictions for becoming Buddhas themselves.”

“Moreover in the past, there was a Buddha named Vipasyin Buddha. If there are men or women who hear this Buddha’s name, they shall never fall into the realms of suffering.  They also shall often be reborn in the human or heavenly realms  to receive superior subtle blessings.”

“Additionally, in the past, as many kalpas ago as all of the sands in innumerable Ganges Rivers, there was a Buddha in the world named Ratnasambhava Tathagata.  If there are men or women who hear this Buddha’s name, they shall ultimately not fall into the realms of suffering.  They shall often be born into heaven and receive blessings.”

“Moreover, in the past, there was a Buddha with the title Ratnalaksana Tathagata.  After hearing this Buddha’s name, if there are men or women who develop devotion [to this Buddha in their hearts], then they shall soon attain the fruition of Arahat-hood.”

“Additionally, in the past, immeasurable asankhyeya numbers of kalpas ago, there was a Buddha in the world with the title Kasayadhvaja Tathagata.  If there are men or women who hear this Buddha’s name, they will be liberated from offenses which cause them to enter cycles of life and death for one hundred kalpas.”

“Moreover, in the past, there was a Buddha with the title of Mahabhijna-Sumeru Tathagata.  If there are men or women who hear this Buddha’s title, then they shall encounter as many Buddhas as there are sands in the Ganges River.  These Buddhas will give them extensive Dharma teaching.  Thus, it is certain they will realize Bodhi.”

“Additionally, in the past, there is Sudhacandra Buddha, Sumeru Buddha, Jnanajina Buddha, Vimalanamanraja Buddha, Jnanasaddhi Buddha, Anuttara Buddha, Sughosa Buddha, Purnacandra Buddha, and `Moon Face’ Buddha.  There are these inexpressible numbers of Buddhas.  For all of the present and future sentient beings, regardless if they are devas or humans, regardless if they are men or women, if they [devotedly] chant [just] one Buddha’s name, [they can generate] immeasurable amount of merit.  The benefits will be even greater if they chant many names.  Those sentient beings who do so shall attain great benefits during the time of their birth and death.  They shall ultimately not fall into the suffering realms.”

“If just one relative of dying people chants the Buddha’s name on the dying people’s behalf, the dying people shall be liberated from their sins with the exception of the five sins that cause one to fall into Avici Hell.  Although the five Avici sins are extremely severe and the [sinners] cannot be released even after millions of kalpas, the karmic retribution will be slowly diminished as the result of someone chanting the Buddha’s name on the sinners’ behalf when the sinners were about to die.  It will be [even more beneficial] if the sentient beings chant the Buddha’s name for themselves.  They shall receive immeasurable amounts of blessings and be liberated from immeasurable numbers of sins.”

Chapter 10:  Comparison of Merits Derived from Giving Alms

At that time, through the Buddha’s divine power, Ksitigarbha Bodhisattva-Mahasattva rose from his seat, knelt down on one knee with his palms joined, and addressed the Buddha, saying, “World Honored One, I observe that the alms given by sentient beings in the karmic paths generate different amounts of benefits.  Some acts result in blessings for one lifetime to ten lifetimes.  Then, there are acts that generate great blessings for hundreds to thousands of lifetimes.  I wish the World Honored One would explain to me the reason for this difference.”

At that time, the Buddha told Ksitigarbha Bodhisattva, “Now, at this great gathering in Trayastrimsas Palace, I shall expound the comparable weight of merit generated from alms-giving in Jambudvipa.  Listen attentively to my explanation.”

Ksitigarbha Bodhisattva said to the Buddha, “I will gladly listen to your answers.”

The Buddha told Ksitigarbha Bodhisattva, “In Jambudvipa, there are [people with the greatest of earthly blessings, such as] kings, high-ranking government officials, honorable elders, Ksatriyas, Brahmans, and others.  They may encounter people [who have the least blessings, such as those] who are the most destitute; or those who are mute, deaf, or blind; or those who have hunchbacks, disabilities, mental retardation, and/or physical deformities.  The kings and other [blessed people] may personally give alms to these [least blessed] people with great compassion and smiles with humility.  They may motivate others to give alms and console these impoverished or disabled people.  For those [aforementioned blessed people] from kings to Brahmans who do so, they shall receive benefits equivalent to that [generated] from giving alms to as many Buddhas as there are sands in hundreds of Ganges Rivers.  Why is this so?  The reason is [because] these kings and other [with great earthly blessings] have great compassion in their hearts [that they humble themselves from their lofty positions] to help those most impoverished or disabled people.  Hence, these kings and other [blessed people] will receive such great blessings in return.  For hundred and thousands of lives, they will have ample [amount of the] seven treasures, not to mention food, clothings and other daily necessities.”

“Furthermore, Ksitigarbha, in the future, these [aforementioned blessed people from] kings to Brahmans may come across Buddhist monasteries, stupas, or statues of Buddhas, Bodhisattvas, Arahats, or Pratyeka-Buddhas.  If they personally and respectfully make offerings and give alms [to these statues, monasteries, etc], then these kings and other [blessed people] shall [attain the karmic fruitions of] becoming Sakra for three kalpas and receive great blessings.  They shall [attain the karmic fruition of] becoming the Great Brahma if they dedicate the merits [from their act of devotion] to the Dharmadhatu (the dharma realm which encompasses everything past, present, and future, including phenomenon undefinable within confines of space and time).

“Additionally, Ksitigarbha, in the future, these [aforementioned blessed people from] kings to Brahmans may encounter old Buddhist monasteries, Buddhist stupas, Buddha statues and sutras that had been severely damaged.  These kings and others may resolve to restore these monasteries, stupas, etc.  They may personally finance and manage the restoration, or persuade others to make charitable donation to finance or participate in the restoration.  [It does not matter] how many people were persuaded to join the effort, be it one or hundreds or thousands who make donations and create karmic affinities.  In the future hundreds and thousands of rebirths, everyone who initiated the restoration, from the kings to the Brahmans, shall become Chakravartins (Universal Kings who spread the Buddha-Dharma).  Those who are persuaded to participate or make donation shall often be reborn as kings of small countries for hundreds of thousands of lives.  If [at the conclusion of repair and restoration,] these kings and other participants of the restoration dedicate these merits to the Dharmadhatu in front of these stupas and monasteries, then these kings and others shall all attain Buddha-hood.  The [rewards from the] fruition of these acts are boundless and immeasurable.”

“Moreover, Ksitigarbha, in the future, the [aforementioned blessed people] from kings to Brahmans may encounter [people in need, such as] the old, the sick, or pregnant women.  If their hearts are instantly filled with compassion so they provide medicine, food and other necessities which allow these people in need to find peace, the [resulting] benefits and blessings are quite unimaginable.  For one hundred kalpas, they shall often be the Lord of Pure Abode Heaven.  For two hundred kalpas, they shall be the Lord of the Six Heavens of Desire.  Eventually, they shall become Buddhas and shall never fall into realms of suffering.  For hundreds and thousands of lives, suffering will not even come near their earshot.”

“Furthermore, Ksitigarbha, in the future, if the [aforementioned blessed people from] kings to Brahmans give alms as outlined in these aforementioned examples, they shall receive immeasurable blessings.  If they can further dedicate [these virtuous deeds] to the Dharmadhatu, regardless of how much merits were dedicated, then they shall eventually become Buddhas.  There are also the intermediate reward of being Sakra, Great Brahma and Chakravartin.  Hence, Ksitigarbha, sentient beings should be persuaded to follow these examples.”

“Moreover, Ksitigarbha, in the future, if virtuous men or women plant some virtuous roots in the Buddha-dharma, be it as light as a hair or dust, the [resulting] benefits will be beyond comparison.”

“Additionally, Ksitigarbha, in the future, there may be virtuous men or women who encounter the statues or images of Buddhas, Bodhisattvas, Pratyeka-Buddhas, or Chakravartins.  If they make offerings and give alms to the statues or images, they shall attain immeasurable benefits.  They shall often be born in the human and heavenly realm to enjoy great happiness.  If they dedicate [these virtuous deeds] to the Dharmadhatu, the benefits [attained by them] will be incomparable.”

“Moreover, Ksitigarbha, in the future, there may be virtuous men or women who come across Mahayana Sutras, or hear only one stanza or phrase of a Sutra.  If they devotedly praise, show respect to these sutras, make offerings and give alms with these sutras (provide free copies of these sutras to others), then they shall receive great boundless and immeasurable fruition.  If they can dedicate [the resulting merits] to the Dharmadhatu, then the blessings will be incomparable.”

“Furthermore, Ksitigarbha, in the future, there may be virtuous men or women who come across Buddhist monasteries and Mahayana Sutras.  If these monasteries and sutras are new, then they make offerings, say praises, and pay respect with their palms joined.  If these monasteries and sutras are old or damaged, then they restore it.  It does not matter if they do these restorations by themselves or persuade others to assist in the effort.  Those who were persuaded to assist shall often be reborn as kings of small nations for thirty lifetimes.  Those people who persuade others to repair the damaged [monasteries and sutras] shall be reborn as Chakravartins.  In the future, these Chakravartins will instruct these kings of small countries and transform them through the Buddha-dharma.”

“Additionally, Ksitigarbha, in the future, there may be virtuous men or women who plant some virtuous roots in the Buddha-dharma.  It may be giving alms, making offerings, or restoring damaged sutras, stupas or monasteries.  [These deeds] may even be as small as a strand of hair, speck of dust, grain of sand, or droplet of water.  If [they can] dedicate these virtuous deeds to the Dharmadhatu, these people shall gain great merits and receive great happiness in the future hundred of thousands of lifetimes.  If they dedicate the virtuous deeds to their relatives or for their own benefits, then they shall only receive happiness for three lifetimes from the fruition of their virtuous deeds.  [All these are examples of] giving up one blessing and receiving tens of thousands blessings in return.  Hence, Ksitigarbha, these are the causes and effects of giving alms.”

Chapter 11:  Earth Deities Protecting the Dharma

At that time, Prithivi (the Supreme Earth Deity) addressed the Buddha, saying, “World Honor One, in the past, I have respectfully gazed upon and paid homage to countless Bodhisattva-Mahasattvas.  They all have inconceivable divine power and wisdom [which] provide universal deliverance to all sentient beings.  Of all these Bodhisattvas, Ksitigarbha Bodhisattva-Mahasattva has the greatest vow.  World Honored One, this is because Ksitigarbha Bodhisattva has great affinity with the [sentient beings of] Jambudvipa.  For example, Manjushri, Samantabhadra, Avalokiteshvara, and Maitreya also manifest hundreds of thousands of emanations delivering the sentient beings in the six realms of samsara.  Yet, [there is a date which] their vows will be completed.  Ksitigarbha Bodhisattva [vows to] deliver all sentient beings in the six realms of samsara.   [The length of time to fulfill his] vow [is as indeterminable as] kalpas numbering in all the sands in trillions of Ganges Rivers.”

“World Honored One, I observe that the present and future living beings may construct shrines to Ksitigarbha Bodhisattva out of clay, marble, bamboo, or wood at clean locations on the south side of their residences.   Place within these shrines either paintings or statues of Ksitigarbha Bodhisattva made of gold, silver, bronze or iron; then, perform acts of devotion by burning incense, making offerings, paying homage and reciting praises to Ksitigarbha Bodhisattva before these shrines.  For those sentient beings who do so, their residences shall be benefited in these ten ways.  What are these ten benefits?”

1.  The land around the residences will be fertile.
2.  The residences will be at peace (undisturbed by spirits or illnesses).
3.  The ancestors of these residences’ occupants shall be reborn in heaven.
4.  The inhabitants of these residences will have their lives extended.
5.  The occupants of these residences will have their wishes fulfilled.
6.  Calamities such as flood and fires will not strike these residences.
7.  Ghosts and demons who steal away people’s blessings (derived from their merit in previous lives) will be unable to enter these residences.
8.  The inhabitants of these residences will not have nightmares.
9.  Deities will protect the occupants, both inside and away from these residences.
10.  The inhabitants of these residences will often encounter `Causes for Holiness’ [enabling them to gradually reach enlightenment.]

“World Honored One, for the present and future sentient beings, those who perform such offerings at the south side of their residences shall attain these benefits.”

Then, Prithivi again addressed the Buddha, “World Honored One, in the future, there may be virtuous men or women who have both the images and Sutras of Ksitigarbha Bodhisattva in their residences.  If they further perform acts of devotion by chanting this Sutra and making offerings to Ksitigarbha Bodhisattva, I shall use my divine power to protect them both day and night.  They shall not be harmed by [calamities like] flood or fire; burglars or thieves; or minor or severe accidents.  All harmful events shall be avoided.”

The Buddha said to Prithivi, “Few deities can match your great divine power.  All the lands of Jambudvipa is under your protection.  All of the grasses, trees, sand, rocks, crops, hemp, bamboo, reeds, crops, rice, and gems that comes from the earth, they all come to being by your divine power.  You also often praise the benefits provided by Ksitigarbha Bodhisattva [to sentient beings].  [Therefore,] your divine powers and merit are hundreds of thousands of times greater than that of average earth deities.”

“In the future, there may be virtuous men or women who make offerings to [Ksitigarbha] Bodhisattva, chant this Sutra, or [perform] any practice described in this Ksitigarbha Bodhisattva Fundamental Vow Sutra.  You must use your divine power to protect and assist these people.  Do not let any disaster or unfortunate event to come within their earshot, much less experiencing it themselves.  You will not be alone in protecting them.  The subordinates of Devarajas, Sakra, and Great Brahma shall protect them as well.  Why are these people protected by so many holy, virtuous beings?  [This benefit is] the result of paying homage to Ksitigarbha Bodhisattva statues and chanting the Ksitigarbha Bodhisattva Fundamental Vow Sutra.  These people shall naturally leave samsara in the future and realize the joy of nirvana.  For their [devotions to Ksitigarbha Bodhisattva], they shall receive great protection.”

Chapter 12:  Benefits from Admiring [Ksitigarbha’s Statue] and Hearing [Ksitigarbha’s name]

At that time, the World Honored One radiated trillions rays of light (all as pure and exquisite as the Buddha’s White Curl-Mark light) from the Ushnisha (Crown Protrusion symbolizing Supreme Wisdom).  Among these were the light of the white ray, great white ray, auspicious ray, great auspicious ray, jade ray, great jade ray, purple ray, great purple ray, indigo ray, great indigo ray, blue ray, great blue ray, red ray, great red ray, green ray, great green ray, golden ray, great golden ray, celebratory cloud (five colors) ray, great celebratory cloud ray, thousand chakras ray, great thousand chakras ray, jewel chakra ray, great jewel chakra ray, solar disc ray, great solar disc ray, lunar disc ray, great lunar disc ray, palace ray, great palace ray, sea cloud (all encompassing) ray, and great sea cloud ray.

After radiating all these light rays, the Buddha proclaimed in wondrous voice to all those assembled, the eight classes of supernatural beings, men, and ghosts, saying, “Today, in Trayastrimsas Palace, hear my praise of Ksitigarbha Bodhisattva for benefiting sentient beings in the human and heavenly realms through expedient means, for all of his inconceivableness (divine power, wisdom, etc), for [guiding sentient beings to] become enlightened, for [guiding sentient beings to] attain the Tenth Level of Bodhisattvahood, for [those who follow the Mahasattva’s teaching] shall never regress from Anuttara-Samyak-Sambodhi (the Supreme Wisdom).

At the conclusion of those words, a Bodhisattva-Mahasattva in the assembly name Avalokiteshvara rose from his seat, knelt down on one knee with his palms joined, and addressed the Buddha saying, “World Honored One, Ksitigarbha Bodhisattva-Mahasattva has great compassion and pity for the sinful, suffering sentient beings.  In the trillions of worlds, he has manifested trillions of emanations [to deliver them].  The divine power [demonstrated] and merit [gained by the Mahasattva from delivering all these beings] are inconceivable.”

“I have [long] heard the World Honored One and the countless Buddhas of the Ten Directions together all praising Ksitigarbha Bodhisattva, saying, ‘Even all of the Buddhas of the Three Times cannot express all of his merits.’  Just now the World Honored One has announced [again] to all present that you desire to praise and proclaim the benefits provided by Ksitigarbha Bodhisattva.  For the sake of all of the present and future sentient beings, I wish the World Honored One would praise and proclaim Ksitigarbha’s inconceivableness leading, the eight classes of supernatural beings to pay homage and receive blessings.”

The Buddha said to Avalokiteshvara Bodhisattva, “You have great affinity with [the sentient beings in] the Saha World.  If the eight classes of supernatural beings, men, women, ghosts, including the suffering beings in the six realms, hear your name, see your images, admire you and praise you, they will not regress from the path to Enlightenment and shall often be born in the human or heavenly realms to receive blessings.  When they are nearing the fruition [of achieving Enlightenment], they shall encounter Buddhas and receive predictions for becoming future Buddhas themselves.”

“You have great compassion and pity for sentient beings and the eight classes of supernatural beings.  Listen closely to my pronouncement of the great benefits which can be gained from worshipping Ksitigarbha Bodhisattva.”  Avalokiteshvara replied, “I am glad to receive your teaching, World Honored One.”

The Buddha told Avalokiteshvara Bodhisattva, “When devas exhibit the fives signs of decay, they have nearly exhausted their heavenly blessings.  [They are either on the verge of falling into the human realm] or into the realms of suffering.  In the various worlds of present and future, when devas exhibit signs of decay, be they male or female, if they encounter Ksitigarbha Bodhisattva’s images or hear Ksitigarbha Bodhisattva’s name, [then these devas can rescue themselves].  By respectfully gazing upon and paying homage to Ksitigarbha Bodhisattva’s images [just] once, their heavenly blessings shall be increased, enabling them to enjoy great happiness.  They will also never fall into the realms of suffering.  The blessings will be even greater for those who make offerings of incense, flowers, clothing, food, jewels, or decorative necklaces.  The resulting merit and blessings are immeasurable and boundless.”

“Furthermore, Avalokiteshvara, in the various worlds of the present and future, if dying sentient beings in the six realms hear Ksitigarbha Bodhisattva’s name before their deaths, they will not enter into the realms of suffering.  The benefits will be even greater if their parents and relatives use [the value of] their possessions, such as homes, money, jewelries, and/or clothing [to commission] the forging or painting of Ksitigarbha Bodhisattva images.  [If possible,] let the dying people hear and see that their parents and relatives vowing to offer their belongings to [finance the] forging or painting of Ksitigarbha Bodhisattva images on their behalf.”

“If these dying people’s karmic retributions are such that they were only to be extremely ill, then by the merits of the offerings made on their behalf, they would be cured quickly and have their life spans extended.  If these people’s karmic retributions are such that they are to die, then by the merits of the offerings made on their behalf, they shall be reborn into heaven and enjoy blessings.  All of the sins and negative karma which would cause them to fall into realms of suffering shall be extinguished.”

“Furthermore, Avalokiteshvara, in the present and future, there may be men or women who lost their parents or siblings when they were in their infancy or when they were under the age of three, five or ten.  As they grow older, they miss their deceased loved-ones [dearly] and wonder in which realms their loved-ones have been reborn.  These people may paint or forge Ksitigarbha Bodhisattva’s images.  Upon seeing Ksitigarbha Bodhisattva’s images or hearing his name, perform one respectful gaze and homage.  For one to seven days, whenever they hear his name or see his images, they should gaze on respectfully, pay homage and make offerings without regressing from original intent.  If their deceased loved ones had fallen into suffering realms and [sentenced] to remain there for several kalpas because of negative karma, then these deceased shall be liberated because of the merit from the surviving relatives’ actions of painting or forging Ksitigarbha Bodhisattva’s images, respectful gazes and homages.  The merits will also enable them to be reborn into the human or heavenly realms to enjoy happiness.  If the deceased loved-ones had sufficient merits and were already reborn in human or heavenly realms to receive great happiness, then the merits from the surviving relatives’ actions will increase their `Causes or Holiness’ and enable them to receive boundless happiness.”

“If these people can further devotedly pay homage to Ksitigarbha Bodhisattva’s images and devotedly chant Ksitigarbha Bodhisattva’s name ten thousand times within twenty one days, then Ksitigarbha Bodhisattva will manifest his immeasurable body to tell them where their deceased loved ones have been reborn, or manifest his great divine power in their dreams and personally lead them to see their loved ones in the various worlds.”

“If they can further [devotedly] chant the Bodhisattva’s name one thousand times per day for one thousand days, then Ksitigarbha Bodhisattva shall send the local earth deities to protect them for the rest of their lives.  For their present lives, they shall have abundance of clothing and food.  They will not suffer from serious illnesses, nor will accidents occur near their homes.  Hence, they certainly will not have accident themselves.  [Ksitigarbha] Bodhisattva will eventually touch these people’s heads and predict their Enlightenment.”

“Additionally, Avalokiteshvara Bodhisattva, in the future, there may be virtuous men or women who resolve with great compassion to rescue all sentient beings, resolve to cultivate the highest Bodhi, and/or resolve to leave the [three states of mortal existence in the] Trailokya.  Upon seeing Ksitigarbha Bodhisattva’s images and hearing his name, they should devotedly seek refuge in Ksitigarbha Bodhisattva, pay homage, and make offerings of incense, clothing, jewels, and/or food.  Then, they shall quickly fulfill their resolution and never be obstructed [from achieving their goals].”

“Furthermore Avalokiteshvara, in the future there may be virtuous men or women who have trillions of wishes and seek trillions of assistances.  They should immediate seek refuge in Ksitigarbha Bodhisattva.  [They should also] pay homage, make offerings to and say praises before Ksitigarbha Bodhisattva statues.  Then, all that which they wish and seek shall be attained.”

“Moreover, if they further respectfully request Ksitigarbha Bodhisattva to have great compassion to always protect them, then Ksitigarbha Bodhisattva shall come into their dreams to touch their heads and predict their Enlightenment.”

“Additionally, Avalokiteshvara, in the future, there may be virtuous men or women who have deep appreciation for Mahayana Sutras and, resolve with inconceivable heart, desire to memorize and chant these Sutras.  Yet, although they are able to memorize the Sutra studying under the most capable instructors, they quickly forget what they had memorized.  Even after many years, they still cannot chant these Sutras.  This is caused by these virtuous people’s karmic obstructions from their previous lives that are not yet exhausted.  Hence, they are unable to chant these Mahayana Sutras.  If such people see Ksitigarbha Bodhisattva’s images and hear Ksitigarbha’s name, they should respectfully seek assistance from the Mahasattva.  Then, make offerings of incense, flowers, clothing, food, and antiques (to dignify the shrine) to Ksitigarbha Bodhisattva statues.  [Along with these offerings,] place a small cup of clean water before the Bodhisattva’s statues for one day and night.  Afterward, join palms to pay homage before taking this cup of water.  Drink this water while facing the South (Ksitigarbha Bodhisattva’s residence is in a Southern Pure Land) with a devoted heart.  Afterward, abstain from consuming the five pungent plants, alcohol and meats.  Do not engage in sexual misconduct, abstain from lying and killing.  After one seven-day period or three seven-day periods, these virtuous men or women shall see Ksitigarbha Bodhisattva manifest his immeasurable body in their dreams to give them empowerment.  As soon as they awake, they shall [find that they have] gained great wisdom.  Upon hearing any Sutra once, it shall be committed into memory and never be forgotten, not even a stanza or phrase.”

“Furthermore, Avalokiteshvara, in the future, there may be people who do not have enough to eat or cloth themselves, who have their hopes dashed, who suffer from many illnesses,  who encounter many unfortunate situations causing their homes not to be at peace and their loved ones dispersed, or who suffer bodily harm from many accidents and often suffer from fright in their sleep and dreams.  If such people hear Ksitigarbha’s name and see his images, they should devotedly chant Ksitigarbha Bodhisattva’s name ten thousands times.  Then, the unfortunate situation faced by these people will be gradually eliminated and they shall attain happiness.  They shall have abundance of food and clothing, even enjoying tranquility in both sleep and dreams.”

“Moreover, Avalokiteshvara, in the future, there may be virtuous men or women who because of their livelihood, official business, private matters, [need to] flee from disasters, or because of emergencies [need to] cross [dangerous areas such as remote] mountains, [wild] forests, [treacherous] rivers, [angry] sea, over [a great] flood, or travel on roads known to have unrest (e.g., robberies, shootings, etc).  Such people should devotedly chant Ksitigarbha Bodhisattva’s name ten thousand times before embarking.  Then, they shall be protected by local ghosts and deities of the routes traveled.  They shall be protected at all times on the trip.  Even if they should encounter [predatory animals such as] tigers, wolves, or lions and other venomous threats, they will not be harmed.”

The Buddha told Avalokiteshvara, “Ksitigarbha Bodhisattva has great affinity with [the sentient beings of] Jambudvipa.  To state all the ways that sentient beings can benefit from seeing his images, hearing his name, and worshipping him, it cannot be completed even after hundreds of thousands of kalpas.  Hence, Avalokiteshvara, you should use your divine power to circulate this Sutra, enabling sentient beings in the Saha World to receive blessings for tens of billions of kalpas.”

At that time, World Honored One said these verses:

Contemplating Ksitigarbha’s divine power
Indescribable in kalpas as many as all of Ganges’ sands
In an instant of admiring, hearing, and homage
Boundless benefits generated for those in the realm of deva and man

Be it men, women, nagas, or gods
Blessings exhausted and shall fall into suffering realms
Devotedly seek refuge in the Mahasattva
Life span extended and negative karma dissolved

Losing parents or loved-ones in one’s youth
Don’t know their spirits’ where-abouts
Brothers, sisters, or other loved-ones
Never knowing what they looked like
Forge or paint Mahasattva’s images
Diligently admire and pay homage
Chant Mahasattva’s name for twenty one days
Bodhisattva’s immeasurable body will be displayed
Reveal the loved-ones’ places of rebirth
Even in suffering realms they shall find escape
If practitioners do not regress from original intent
Immediately, their heads shall be touched and Enlightenment predicted

Those resolve to cultivate supreme Bodhi
Including those seeking to leave the suffering of Trailokya
Since they already resolved great compassion
Should first pay homage to Mahasattva’s images
All vows shall be expeditiously accomplished
Negative karma shall never obstruct [their aims]

There are those who resolve to chant Sutras
Resolve to deliver those gone astray
Although resolve such inconceivable vow
What has been read are soon forgotten
Much time and effort wasted
Such people are obstructed by past karma
Hence cannot memorize Mahayana Sutras
Make offerings to Ksitigarbha with incense, flower
Cloth, food, or various antiques
Place clean water before Mahasattva
After one day and night devotedly drink
Resolve devotion and avoid five pungent plants,
[avoid] meat, alcohol, sexual misconduct, and lies
Within twenty one days abstain from killing
Devotedly contemplate Mahasattva’s name
Immediately shall see [Ksitigarbha’s] immeasurable body in their dreams
Awaken and acute ear attained
Upon hearing Sutras just once
Never forget in millions of lives.
It is Mahasattva’s inconceivableness
Enable such wisdom to be gained

Those in poverty and illness
Unfortunate events occurred in homes and loved ones dispersed
Cannot find peace neither in sleep nor dreams
Hopes are dashed and nothing goes their way
Devotedly pay homage to Ksitigarbha statues
All misfortune shall be eliminated
Even attaining peace in both dream and sleep
Protected by gods and ghosts, and abundance of clothing and food obtained

Desire to cross [remote] mountains, forests, or [great] sea
Venomous beasts and many evil-doers [obstruct the way]
Evil gods, evil ghosts and ill winds
Many hardships and anguish [lies ahead]
Devotedly pay homage and make offerings to
Ksitigarbha Bodhisattva Mahasattva’s images
Then, in these [remote] mountains, forests and sea
Aforementioned hazards shall disperse

Avalokiteshvara devotedly listens to my sermon
Ksitigarbha has limitless inconceivableness
Tens of billions of kalpas are not enough
To speak in detail of the Mahasattva’s power
If one should hear Ksitigarbha’s name
Including those who pay homage
Make offerings of incense, flowers, clothing, and food
Offerings result in countless blessings in return
If these merits are dedicated to the Dharmadhatu
One shall ultimately achieve Buddhahood and surpass cycle of life and death
Hence, Avalokiteshvara, you should know
Inform those in the worlds numbering in all of Ganges’s sands

Chapter 13:  Entrusting [the Deliverance] of Humans and Devas

At that time, the World Honored One raised his golden colored arm and again touched Ksitigarbha Bodhisattva-Mahasattva’s head.  The Buddha then said, “Ksitigarbha, Ksitigarbha, your divine power is [so mighty it is] unthinkable.  Your compassion is [so great that it is] incomprehensible.  Your wisdom is [so profound that it is] unimaginable.  Your eloquent speech [is so excellent that it is] inconceivable.  Even if all of the Buddhas of the Ten Directions praise and expound your inconceivable qualities, we cannot fully describe them in millions of kalpas.  Ksitigarbha, Ksitigarbha, remember that today in this gathering at Trayastrimsas Palace and before all of the inexpressible trillions of Buddhas, Bodhisattvas, eight classes of supernatural beings, I again entrust in your care all of the devas, humans and other sentient beings.  These sentient beings who have not yet broken away from the Trailokya are like children trapped in a burning house.  Do not let them fall into the suffering realms for even one day and night, not to mention Avici Hell, from which they will not be able to leave even after trillions of kalpas.”

“Ksitigarbha, the sentient beings in Jambudvipa have capricious wills and natures.  The majority of them have evil tendencies.  Even if they resolve to be virtuous, it does not take long for them to regress back to their old ways.  If they encounter evil influences, their wickedness increases with each additional thought.  Because of this, I had manifested trillions of emanations to deliver them in accordance to their [different] temperaments.”

“Ksitigarbha, today I earnestly entrust in your care all of the devas, humans and other sentient beings.  In the future, if there are devas, virtuous men or virtuous women who plant some virtuous roots in the Buddha-dharma, even if these roots are as small as a strand of hair, a speck of dust, a pebble of sand, or even a droplet of water, you must use your Dharma power to support these beings; thus, they will gradually cultivate the Supreme Bodhi.  Do not let them regress [from the path to Enlightenment].”

“Moreover, Ksitigarbha, in the future, the karmic retributions of devas or men may cause them to fall into the suffering realms.  Some may be on the verge of falling or have already fallen into these realms.  If these beings recite the name of [just] one Buddha or Bodhisattva, or recite [just] a stanza or a phrase from a Mahayana Sutra, use your divine power to facilitate their expeditious rescue.  Manifest your immeasurable body and deliver them from hells.  Enable them to be reborn in heaven to enjoy great blessings.”

At that time, the World Honored One said these verses:

The present and future devas, humans and sentient beings
I earnestly entrust them to you
Use your great divine power to expediently rescue
Do not let them fall into various suffering realms.

At that time, Ksitigarbha Bodhisattva-Mahasattva knelt down on one knee with his palms joined and said to the Buddha, “World Honored One, do not have any concern.  In the future, if virtuous men or women have just one thought of respect for the Buddha-dharma, I shall use hundreds of thousands of expedient means to rescue them, so they shall quickly find deliverance from the cycle of life and death.  The benefits will be greater for those who, with every thought, diligently cultivate after learning various virtuous practices.  These people naturally will not regress from the supreme path of Enlightenment.”

At the conclusion of these words, a Bodhisattva in the assembly named Akasagarbha said to the Buddha, “World Honored One, since my arrival at Trayastrimsas to now, I have heard the Tathagata’s praise of Ksitigarbha Bodhisattva’s unimaginable divine power.  For the sake of all of the present and future beings, I wish the World Honored One to briefly explain how many types of benefits can be gained by virtuous men and women, including all eight classes of supernatural beings, who hears this Sutra and Ksitigarbha’s name, or respectfully gaze upon and pay homage to his statues.”

The Buddha told Akasagarbha Bodhisattva, “Listen carefully, I shall explain it for you.  In the future, there may be virtuous men or women who see Ksitigarbha’s images or hear this Sutra.  If they then chant this Sutra, make offerings of incense, flowers, food, clothings, jewels, say praises and pay homage, they shall attain twenty eight types of benefits.”

1.  They shall be protected by eight classes of supernatural beings
2.  Their accumulated merits will increase daily
3.  They shall gather `Causes for their Enlightenment’
4.  They shall not regress from the path to Enlightenment
5.  Have abundance of food and clothings
6.  Do not suffer from illness
7.  Will not encounter flood or conflagration
8.  Will not be burglarized or robbed
9.  Respected by People
10.  Receive assistances from gods and ghosts
11.  Those who are female will be reborn as male
12.  Those who are reborn as female will be daughters of high-ranking officials
13.  Be reborn with good appearances
14.  Often reborn in heaven
15.  Or be reborn as kings
16.  Born with great wisdom and have detailed memories of previous lives
17.  Attain what they seek
18.  Loved-ones shall enjoy happiness
19.  All accidents are avoided
20.  Forever avoid the suffering realms
21.  Always arrive safely at their destinations
22.  Enjoy peace in sleep and dream
23.  Deceased relatives [who had fallen into suffering shall] leave suffering [realms]
24.  Reborn with great amounts of merit
25.  Praised by many holy beings
26.  Born with wisdom and sharp minds
27   Have great compassion
28   Ultimately attaining Buddhahood.

“Furthermore, Akasagarbha Bodhisattva, if any of the present and future eight classes of supernatural beings hear Ksitigarbha’s name, pay homage to Ksitigarbha’s images, or hear the Ksitigarbha Fundamental Vow Sutra and follow the instructions within the Sutra to say praise and pay homage, then they shall attain seven kinds of benefits.”

1.  Expedient entry into the Four Holy Realms
2.  Negative karma is extinguished
3.  Often receive protection from many Buddhas
4.  Never regress from Bodhi
5.  Their endowed powers are amplified
6.  Possess knowledge of their past lives
7.  Ultimately achieve Buddhahood.

At that time, after hearing Shakyamuni Buddha praising and expounding all of Ksitigarbha Bodhisattva’s unimaginable Divine Powers [and the inconceivable vow to rescue sentient beings], all of the attendees from the Ten Directions, including all of the inexpressible numbers of Buddhas, Bodhisattva-Mahasattvas, and eight classes of supernatural beings, exclaimed having never before heard such a sermon.  At that time in Trayastrimsas Heaven, immeasurable amounts of incense, flowers, heavenly clothing, and jewels rained down as offerings to Shakyamuni Buddha and Ksitigarbha Bodhisattva.  All of the beings in the gathering again gazed on and paid homage.  Then, they joined their palms and withdrew.

Translated from Sanskrit into Chinese by Tripitaka Shikshananda
Translated from Chinese into English by Johnny Yu
Dedication:  On the behalf of my mother, brother and father, I dedicate all merits generated from this endeavor to the Dharmadhatu.  May they expeditiously attain Enlightenment.
Release Date:  11/24/2005
Version 1.00
Permission is granted to re-distribute this translation verbatim for non-profit purposes.

NOTES

[1] Ksitigarbha>>

[2] Dharma Drum Mountain>>

[3] FPMT website>>

[4] Himalayan Art dot org page on Ksitigarbha Bodhisattva>>

Why is Maitreya Bodhisattva, the Future Buddha, the face of love? Why does his name translate as “friend” — and more precisely, loving friend? His Bodhisattva name also translates as “just love.” Why have so many people through history falsely claimed to be Maitreya Buddha?

Maitreya as Buddha foretold in many Sutras

In the Lotus Sutra and Amitabha Pureland Sutra, he is known as Ajita. In earlier Pali Sutta, he is mentioned as Metteyya in the Cakkavatti-Sīhanāda Sutta (Digha Nikaya 26). He is also found in the Buddhavamsa, Chapter 28 mentions three Buddhas that preceded Dīpankara, as well as the future Buddha, Maitreya.

• Maitreya Day is celebrated on the first day of the Lunar Year, Lunar New Year or Losar. See our special feature>>

Maitreya is also foretold in the 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 and preceded by many Buddhas such as Dipankara Buddha.

The Lotus Sutra contains Maitreya’s biography and describes him in detail. The first chapter of the sutra begins with a staff bearing Maitreya’s image appearing in space to challenge Mara, and then describes Maitreya sitting on a jeweled lotus throne surrounded by bodhisattvas and gods, such as Manjushri, Samantabhadra and Avalokiteśvara. Maitreya is also presented in the Lotus Sutra as the teacher who will succeed Gautama Buddha and Maitreya’s name is often mentioned along with Amitābha Buddha.

• To read more about the Lotus Sutra, see>>

Five Treatises of Maitreya

In the Tibetan tradition, Maitreya transmitted five precious teachings to Asanga, called the Five Treatise of Maitreya.

Mipham Rinpoche wrote:

“After the noble bodhisattva Asanga performed the practice of Lord Maitreya for twelve human years, he met Maitreya face-to-face and was led to the heavenly realm of Tushita. Maitreya presented Asanga with five commentaries that comment upon the wisdom intent of all the words of the Victorious One. These five treatises are the Two Ornaments, the Two Treatises That Distinguish, and the Sublime Continuum.”

The Five Treatises are:

1. The Ornament of Clear Realization (Skt. Abhisamayālaṃkāra; Tib. མངོན་པར་རྟོགས་པའི་རྒྱན་; Trad. Chin. 現觀莊嚴論)
2. The Ornament of the Mahayana Sutras (Skt. Māhayānasūtrālaṃkāra; Tib. ཐེག་པ་ཆེན་པོའི་མདོ་སྡེ་རྒྱན་; Trad. Chin. 大乘莊嚴經論).
3. Distinguishing the Middle from the Extremes (Skt. Madhyāntavibhāga; Tib. དབུས་དང་མཐའ་རྣམ་པར་འབྱེད་པ་; Trad. Chin. 辨中邊論頌).
4. Distinguishing Dharma and Dharmata (Skt. Dharma-dharmatā-vibhāga; Tib. ཆོས་དང་ཆོས་ཉིད་རྣམ་པར་འབྱེད་པ་; Trad. Chin. 辨法法性論)
5. The Sublime Continuum (Skt. Uttaratantra Śāstra; Tib. རྒྱུད་བླ་མ་; Trad. Chin. 分別寶性大乘無上續論).

Source of his name: Maitri

Sanskrit word maitrī “friendship, love, kindness”, which is in turn derived from the noun Mitra. Maitreya’s name Maitreya is derived from the Sanskrit word maitrī “friendship” — however Maitri has many layered meanings: benevolence, kindness, friendliness, amity, goodwill, active love for others. Maitri is one of the ten Paramis of Theravadan Buddhism. His practice is the practice of Metta, or loving kindness.

Metta (loving kindness) is, literally, the practice of Loving Kindness — and the practice of Maitreya.

• To read more about Metta practice, see>>

Maitreya’s epithet Mettāyus (Pali: Mettājina).

Buddha Maitreya is commonly known by his Chinese and Japanese name Miroku. Maitreya as Miroku Bosatsu appears often in artwork, particularly statues.

His names in other languages are[1]:

Sanskrit मैत्रेय

(Maitreya) Pāli मेत्तेय्य

(Metteyya)Burmese အရိမေတ္တေယျဘုရား

Chinese 彌勒菩薩

弥勒菩萨

Cyrillic Майдар, Асралт

(Mayidar, Asaraltu)

Japanese 弥勒菩薩（みろくぼさつ）

(romaji: Miroku Bosatsu)

Khmer សិអារ្យមេត្រី, អរិយមេត្តយ្យ

Korean 미륵보살

彌勒菩薩

(RR: Mireuk Bosal)

Shan ဢရီႉမိတ်ႈတေႇယႃႉ

Sinhala මෛත්‍රී බුදුන්

(Maithri Budun)

Thai พระศรีอริยเมตไตรย

(RTGS: Phra Si Ariya Mettrai)

Tibetan བྱམས་པ་

(Wylie: byams pa)

(THL: Jampa)

བྱམས་པ་མགོན་པོ་

(Wylie: byams pa’i mgon po)

(THL: Jampé Gönpo)

Vietnamese 彌勒菩薩

(Di lặc Bồ Tát)

Maitreya’s appearance

Of course, Maitreya is always friendly and peaceful in appearance, in keeping with his role as a loving friend of suffering sentient beings.

His practice flourished during the time Alexander the Great arrived in India. Many statues of Maitreya, in the Greco-Buddhist style, portray him as a beautiful nobleman with a Kumbha (or Bhumpa) or wisdom urn in his left hand.

Maitreya is sometimes featured in Buddhist art on a large lotus flower with his legs hanging down or on a throne with his legs crossed and resting on a small footstool.

The earliest Maitreya statue in China dates to the 6th century CE, though the Maitreya concept probably entered China much earlier, during the 2nd century CE. Maitreya is also found in Thai and Cambodian art from at least the 7th century CE.

In recent years, Maitreya has become popular in Western countries, particularly the United States, where Maitreya statues may be seen in many private homes and public places such as parks and Buddhist centers.

Maitreya’s role as a savior

Maitreya Bodhisattva is often depicted seated on a lotus throne holding a Dharma wheel or teaching bell in his left hand while making the Abhaya mudra (fearlessness gesture) with his right hand. This mudra represents Maitreya’s role as a teacher of the Dharma, which will lead all beings to liberation from suffering.

Maitreya is also known as the “Buddha of the Future” because he is said to be the next Buddha who will appear on Earth. Maitreya is often linked with the Amitabha Buddha, as they are both seen as saviors who will help sentient beings in their journey towards enlightenment.

It is Maitreya’s role as “savior” and future Buddha that led to so many fraudulent tricksters claiming throughout history to be Maitreya come to earth. (See the section on Maitreya claimants.)

Maitreya’s compassion

Maitreya Bodhisattva embodies the Bodhisattva ideal of Mahayana Buddhism: one who delays their own Buddhahood out of compassion for all sentient beings. Maitreya’s name means “loving friend” or “friend of all”, and his compassionate nature is extended to all beings, regardless of whether they are human, animal or anything else. Maitreya is therefore known as the “friend of all creatures”.

Maitreya’s compassion is further extended to include even those who have caused harm. In the Maitri Upanishad, Maitreya says:

“By taking refuge in me, even those who have committed the most heinous crimes will be freed from their karma and will attain liberation.”

This shows that Maitreya’s compassion is not selective — it is available to all, no matter how bad their past actions may have been. Maitreya’s compassion is therefore seen as boundless and all-inclusive.

Maitreya as a role model

Because Maitreya Bodhisattva is the personification of love and compassion, he provides an excellent role model for all of us who wish to develop these qualities within ourselves. By studying Maitreya’s life and teachings, we can learn how to cultivate love and compassion in our own lives.

Maitreya’s name means “loving friend”, which highlights his compassionate nature. He is known as the “friend of all creatures” because his compassion extends to all beings, regardless of whether they are human, animal or anything else. Maitreya is therefore an excellent role model for those of us who wish to develop our own capacity for compassion.

The Fifth Buddha — to come

By tradition, Shakyamuni Buddha was the 4th Buddha of our age. The fifth and final Buddha of our age (bhadrakalpa) will be Maitreya — who will arrive when the last of the Dharma has vanished.

Maitreya will then teach the Dharma anew and lead all beings to liberation.

Maitreya is therefore known as the “Buddha of the Future”.

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 and emanates in countless world systems as a savior 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)

IMPORTANT NOTE

For the Dharani and close Heart Mantra there is a common transcription error from Sanskrit to other languages. In the Dharani and the Close Heart Mantra, the word “smara” which means “remember” is often transcribed as “Mara”, which has a negative connotation. Mara was the Opponent of Buddha under the Bodhi tree, and various meanings include death, suffering and other negative associations. In the mantra it is mean to translate as “remember, remember, your pledge for us.” It is fairly common to see the mantra chanted “mara mara atmakam samaya” however this should be “smara smara atmakam samaya” to translate as “remember, remember your pledge for us.”

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

SMARA SMARA 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 SMARA SVAHA

Om sage, sage, remember, svaha

NOTE: In Sanskrit “Smara” is “remembering” and “smarati” स्मरति  {स्मृ} is “remember”  or “smarana” is “to remember.” Some transcriptions of the close heart mantra appeared to be “Mara” instead of “Smara” — this is incorrect. Mara has a completely meaning and is associated with “evil, killing, slaughter” etc. It is important to try to pronounce Smara. 

The Sutra on Maitreya’s Birth in Heaven of Joy

Translated by the amazing 84000.co team! Found here>>

Homage to all buddhas and bodhisattvas.

Thus did I hear at one time. The Blessed One was staying in Prince Jeta’s Grove at Anāthapiṇḍada’s park in Śrāvastī, along with a great congregation of monks and many bodhisattva great beings. Then, during the first watch of the night, golden light rays emerged from the Blessed One’s body and circled the Jeta Grove seven times. The light made contact with the householder Sudatta and others; then a golden light filled the sky like clouds, raining down golden flowers all over Śrāvastī. Amidst this golden light appeared an immeasurable number of hundreds of thousands of emanated thus-gone ones. They spoke in unison about the one thousand bodhisattvas to awaken in this eon, from the awakening firstly of Krakucchanda until the awakening finally of Roca.

1.­2
After they had spoken, the light of the thus-gone ones roused an entire retinue, which gathered around them like cloud banks. The retinue consisted of Venerable Ājñāta­kauṇḍinya, who arose from absorption, with a retinue of two hundred fifty monks; Venerable Mahākāśyapa, with a retinue of two hundred fifty monks; Venerable Maudgalyāyana, with a retinue of two hundred fifty monks; Venerable Śāriputra, with a retinue of two hundred fifty monks; one thousand fully ordained nuns including Mahāprajāpatī; three thousand laymen including the householder Sudatta; two thousand laywomen including Viśākhā; the sixteen bodhisattvas of the Fortunate Eon including Samantabhadra; and five hundred bodhisattvas including the Dharma prince Mañjuśrī; as well as gods, nāgas,  yakṣas, and asuras.

1.­3
The Blessed One then produced a thousand light rays from his tongue. Each ray of light had a thousand colors, and within each color appeared an immeasurable number of emanated thus-gone ones. All these thus-gone ones then taught in unison the profound dhāraṇīs that show the purity of all phenomena, which all great bodhisattvas possess. They included the dhāraṇī called limitless gateway, the dhāraṇī called wisdom of emptiness, the dhāraṇī called unobscured nature, and the dhāraṇī called great liberation without marks. With a single voice, they spoke billions of such dhāraṇī gateways. When they had spoken those dhāraṇī gateways, Maitreya, who was present in the retinue, attained ten trillion dhāraṇī gateways at the very instant that he heard what the Blessed One taught. He rose from his seat, adjusted his robes, joined his palms together, and then settled himself before the Blessed One.

1.­4
Next, Venerable Upāli rose from his seat, bowed his head, and addressed the Blessed One, “Blessed One, long ago, in one of your treasured teachings the Blessed One spoke of Ajita’s future awakening. Ajita is not yet free from the body of an ordinary person, and his defilements have not yet been exhausted. He has gone forth in this life but has neither cultivated absorption nor abandoned the afflictions. Yet, the Blessed One has said that he is certain to become awakened. Therefore, when Ajita’s life is over, in which realm will he be reborn?”

1.­5
The Blessed One responded to Upāli, “Upāli, take heed and listen. Since the Thus-Gone One is omniscient, I have prophesied that within this retinue, the bodhisattva great being Maitreya will fully awaken to unsurpassed and perfect buddhahood. Twelve years from now, he will pass away and undoubtedly take birth in the Heaven of Joy.

1.­6
“In the Heaven of Joy, there are five hundred quintillion gods, each of whom practices the profound perfection of generosity. Thus, the gods have used the power of their divine merit to construct celestial palaces to worship this bodhisattva who has only one birth remaining. To do so, they first removed their robes, sandalwood jewelry, and precious crowns. They knelt, joined their palms together, and prayed: ‘With our priceless jewels and divine crowns, we wish to worship the great bodhisattva. We have heard the prophecy that26 Ajita will awaken to unsurpassed and perfect buddhahood not long in the future, so may our precious crowns transform into substances for the worship of his fully adorned buddha-realm!’ Each god knelt and made this prayer.

1.­7
“As soon as all the gods had made this prayer, all their jeweled crowns transformed into five hundred quintillion palaces. Each precious palace contained seven parks, each of which was made of seven precious substances. Each precious substance emitted five billion rays of light, from each of which came five billion lotuses. From each lotus emerged five billion rows of trees made of the seven precious substances. The leaves of each tree held five billion light rays in dazzling colors, and each of these dazzling colors emitted a further five billion light rays the color of Jambū river gold.   From each of these Jambū-gold light rays emerged five billion precious goddesses. Each goddess sat beneath the trees, holding in her hands five billion garlands with countless gems, and singing the loveliest songs about the Dharma wheel of the nonregressing level.

1.­8
“Fruit grew in the trees, with a color like beryl, and all these colors were reflected in the beryl. As all the light rays swirled clockwise, many pleasant voices could be heard teaching the Dharma of great love and great compassion. Each palace was sixty-two leagues in height and fourteen leagues in width. Five billion nāga kings encircled each palace,  beautifying it from above by causing rain to fall over the five billion trees  made of the seven precious substances. Natural breezes caused the trees to sway to and fro, so that they resounded with the words of impermanence, suffering, emptiness, selflessness, and all the perfections.

1.­9
“At that time, inside his palace, the great king Laodubati  rose from his seat, prostrated to all the thus-gone ones in the ten directions, and made the following prayer: ‘If I possess the merit to construct a Dharma palace for the bodhisattva Maitreya, may precious gems spontaneously appear from between my eyebrows!’

1.­10
“As soon as he made this prayer, one billion jewels appeared. They had formed in all different colors, like beryl and other gems, and were transparent like crystal.  The jewels first circled the empty sky and then transformed into an amazing jeweled palace with forty-nine stories.

1.­11
“Each railing of each story  was adorned by one trillion jeweled lotuses. Ninety million gods and five billion goddesses, born miraculously, stood among these railings. In the hands of each god were immeasurably many hundreds of millions of lotuses, each made of the seven precious substances. Above each lotus shone immeasurably many millions of lights. Inside these lights were divine musical instruments that spontaneously resounded without being played. As the music played, the goddesses rose, took hold of the musical instruments, danced, and sang lovely songs about the ten virtues, the four aspirations, and so on. All the gods who heard this generated the mind set upon unsurpassed awakening.

1.­12
“Inside each park were reservoirs of beryl in eight hues. The interior of each reservoir was made of five billion jewels and filled with water possessing the eight qualities that spouted up from below.  Outside the four entrances were four miraculously arisen lotuses. The water that emerged around these lotuses flowed with the color of the precious blossoms. Atop each lotus were twenty-four goddesses of wondrous beauty, adorned and bearing physical marks like bodhisattvas. Five billion jeweled vessels appeared in their hands. Each vessel was filled to the brim with divine ambrosia. Draped over their left shoulders were countless garlands, and balanced against their right shoulders were countless musical instruments. Like clouds, they hovered in the sky and came forth from the water. The goddesses extolled the six perfections of the bodhisattvas. Any god born36 in the Heaven of Joy was naturally served by these goddesses.

1.­13
“In the palace stood a lion throne made of the seven precious substances. It was four leagues in height and adorned with gold from the Jambū river and countless jewels.  At the four corners of the throne were four lotuses, each made of a hundred precious jewels, each of which emitted a billion rays of light. The light produced the most beautiful flowers, which were made of a variety of gems, which in turn adorned the precious draperies.

1.­14
“Ten billion Brahmā kings each brought their own beautiful chimes from the Brahmā heavens and hung them over the draperies. Lesser Brahmā kings likewise draped nets of various jewels over the draperies. A retinue of countless hundreds of thousands of gods and goddesses brought forth a great variety of jeweled lotus flowers and scattered them over the throne. These lotuses in turn produced five billion goddesses, made of gems, who stood among the draperies with white tail whisks in their hands.

1.­15
“At the four corners of the palace were four jeweled pillars. Each jeweled pillar consisted of a hundred thousand mansions, and the gems of these goddesses were draped between them.37 On the railings of the palace stood a hundred thousand goddesses of amazing beauty, holding countless musical instruments in their hands. Their music resounded with the words of suffering, emptiness, impermanence, selflessness, and all the perfections. The divine palace38 was filled with immeasurably many billions of beautiful gems, and all the goddesses manifested in colors that matched those gems. Thereupon, all the countless gods throughout the ten directions made prayers for rebirth in this divine palace in the Heaven of Joy.

1.­16
“Now, in that palace in the Heaven of Joy there are five great kings. The first great king is known as Ratnadhvaja. A rain of the seven precious substances is released from  his body and scatters inside the palace. Each precious substance then transforms into countless musical instruments that hang in midair.   Without being played, they spontaneously emit limitless beautiful music that pleases the minds of beings. The second king is known as Flower Scatterer.  A rain of manifold flowers is released from his body, forming parasols of flowers that cover the entire palace. Each parasol has hundreds of thousands of flags and streamers that guide one along the way. The third king is known as Incense Voice. From the pores of his body, he rains down a wondrous incense of the sandalwood found at the ocean shore. The incense forms a cloud with hundreds of colors, which circles the palace seven times. The fourth great king is known as Joyous Bliss. A rain of wish-fulfilling jewels is released from his body. Each jewel naturally finds its place atop the flags and streamers, where it resounds with teachings on seeking refuge in the Buddha, Dharma, and Saṅgha, as well as the five branches of discipline, countless virtuous qualities, all the perfections, and the aids to Maitreya’s awakening.  The fifth great king is known as Fierce Voice.  He rains down water from all the pores of his body. Five billion lotus flowers float on each water drop, and each lotus supports twenty-five crystal goddesses.  Ringing out from every pore on the body of each crystal goddess is the lovely sound of victory over the divine māra.”

1.­17
The Blessed One continued addressing Upāli, “In the Heaven of Joy, beings practice the ten virtues, return the kindness of the victorious ones, and have the merit to produce great wonders.  Even if I were to spend an entire lesser eon explaining the fruits of how a bodhisattva bound by one life will return kindness and practice the ten virtues, it would not be exhaustive. Nevertheless, I will now briefly teach you   and the others about this.

1.­18
“Upāli,  whether it is a single monk or the entire retinue, anyone who has not yet grown weary of birth and death, and wishes to be reborn in a divine realm, must generate the mind set upon unsurpassed awakening. The observances for those who wish to serve Maitreya are as follows: perfect the observance of the eight precepts including the five requisites; be ceaseless in physical and mental diligence; practice the ten virtues; desire abundant happiness; and maintain a one-pointed desire to be reborn in the Heaven of Joy. This is known as the right observance, while any other observance is known as a wrong observance.”

1.­19
Then Upāli rose from his seat, adjusted his robes, bowed his head, and asked the Blessed One, “Blessed One, as there is such sublime happiness in the Heaven of Joy, when will this great being be reborn from Jambudvīpa into that divine realm?”

1.­20
The Blessed One replied, “Twelve years from now, on the fifteenth day of the second month of spring, Maitreya will return to the place where he took birth: the household of the great Brahmin Bāvarī,  in the village of Kapāli, in the region of Vārāṇasī. There he will sit in the lotus posture, as if he were resting in utter absorption. His body’s golden luster and the red rays of light it emits will be brighter than a hundred thousand suns, reaching up to the Heaven of Joy above. His physical remains will stay still and unmoving, like a golden statue. From the sphere of light that surrounds his body, the syllables of the threefold liberation  and the perfection of insight will distinctly emerge.

1.­21
“Gods and humans will all be drawn there to worship the precious stūpa with his physical remains. Maitreya will then be miraculously reborn in the Heaven of Joy, in that palace made of the seven precious substances. As he sits cross-legged on a lotus flower atop the lion throne within the palace,   his body will shine like gold from the Jambū river. His body will be sixteen leagues tall and fully adorned with the thirty-two major marks and the eighty excellent minor marks. There will be a topknot on his head, and his hair will resemble the color of beryl. His divine crown will be adorned with jewels such as śakrābhilagna and kiṃśuka. The gems in his divine crown will shine with the colors of a billion jewels. In each of the colors there will be immeasurably many billions of emanated thus-gone ones, along with a multitude of emanated bodhisattvas who act as their servants. All the bodhisattvas from other pure lands will display the eighteen miracles and take up residence inside the divine crown as they wish.

1.­22
“White rays of light will then emerge from between Maitreya’s eyebrows. The light will cause the thirty-two major marks to manifest in the colors of hundreds of jewels. Within each major mark will be the minor marks, which in turn will manifest in the colors of five billion jewels. Also, within each minor mark, gods will manifest whose major and minor marks blaze in the colors of five billion gems. Each god will sit on a lotus within an orb of eighty-four thousand light rays. Maitreya will continuously turn the Dharma wheel of the nonregressing level, day and night. He will set these five billion gods toward a single destination, accomplish their aims,  and make them nonregressing from unsurpassed and complete awakening. Day and night within the Heaven of Joy, he will continuously establish all gods in the Dharma wheel of the nonregressing level.  Then, after fifty-six trillion Jambudvīpa years, the discourse called Maitreya’s Birth from the Heaven of Joy into Jambudvīpa will be taught.

1.­23
“Upāli,  the qualities associated with the bodhisattva Maitreya passing away from this world and being reborn in the Heaven of Joy are as follows. After the Thus-Gone One passes into nirvāṇa, [F.301.a] some among my attendant retinue will diligently accumulate merit, maintain their vows, sweep stūpas, construct maṇḍalas, burn fragrant incense, offer flowers, practice the threefold liberation,57 practice the profound and true Dharma, recite the sūtras and continuously keep them single-pointedly in mind, acquire the six superknowledges,58 make statues of the thus-gone ones,59 recite the name of Maitreya, and other such things. When it comes time for them to pass away‍—after they have received the eight vows, purified all misdeeds,60 and made prayers‍—they will instantly be born in the Heaven of Joy, just as quickly as a strong man can stretch out his arm.

1.­24
“Then they will sit cross-legged atop lotus flowers, as hundreds of thousands of gods play divine music, scatter mandārava and great mandārava flowers, and praise them, saying ‘Excellent! Excellent! Noble sons, you have accumulated vast merit in Jambudvīpa; and now, upon dying, you have arrived here in the Heaven of Joy. You should request refuge from the divine king Maitreya and prostrate to him.61 When you prostrate to him, white light will emerge from the ūrṇā hair between his eyebrows and touch you, liberating you from ninety eons of birth and death and purifying your misdeeds.’

1.­25
“Now that I have explained the marvelous Dharma of the benefits of affiliating oneself with this bodhisattva, sentient beings should not abandon their diligence, but should bring to mind the nonregressing Dharma wheel and the unsurpassed path. As they purify their misdeeds and engage in the six practices,62 they will undoubtedly be born in the Heaven of Joy and come face-to-face with the noble Maitreya. Having entered into Maitreya’s service, they will then first hear his Dharma in Jambudvīpa. [F.301.b] They will come face-to-face with all the future buddhas of this present eon, as well as all the buddhas in as many other eons as there are stars in the sky. In the presence of all those buddhas, they will receive prophecies of their own awakening.

1.­26
“Upāli,63 after the Thus-Gone One has passed into nirvāṇa, within all my retinues of monks, nuns,64 gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas, anyone who hears the name of the bodhisattva great being Maitreya and venerates him with joy and respect shall attain all that was just mentioned in the mere snap of a finger, once they pass away. Upon hearing Maitreya’s name, they will no longer fall into the realms of darkness upon death, nor will they be reborn in any outlying regions, nor among people with wrong views or nonvirtuous behaviors. Such people will be reborn in every lifetime where the view is proper, the retinue is abundant, and the Three Jewels are never disgraced.

1.­27
“Upāli, if those noble sons or daughters who have broken their vows or committed unwholesome misdeeds hear the name of the bodhisattva of great compassion, call out his name,65 place their full body on the ground, and confess with an undistracted mind, the entirety of their misdeeds will swiftly be purified. If anyone in the future speaks66 the name of the bodhisattva of great compassion, paints67 his image, offers him incense, flowers, fabrics, parasols, banners, or flags, venerates him, or recalls his name, then upon passing away, the bodhisattva Maitreya will radiate light from the ūrṇā hair between his eyebrows‍—one of the marks of a great being‍—and all the gods will send down a rain of mandārava flowers [F.302.a] to welcome them as they are instantly reborn in the divine realm. They will meet face-to-face with the noble Maitreya and bow their heads to him. At that very moment, they will hear the Dharma, attain the path of unsurpassed awakening, and obtain the nonregressing wheel of Dharma. In future lives, they will behold as many thus-gone ones as there are grains of sand in the Ganges river.

1.­28
“Upāli,68 listen attentively and pay heed. When sentient beings in the future take refuge in the bodhisattva Maitreya, those who do so will attain the unsurpassed path and the nonregressing wheel of Dharma. Then, once the bodhisattva Maitreya attains the state of a thus-gone one, a worthy one, a perfect buddha, those people will see the light of that thus-gone one and receive a prophecy.

1.­29
“Upāli,69 after the Thus-Gone One’s nirvāṇa, when the time comes for anyone‍—whether they are in the four retinues or a god, nāga, or yakṣa‍—to be reborn in the Heaven of Joy, then they must engage in the following contemplations: Thinking of the Heaven of Joy, they should take up the vows of the Thus-Gone One. Then, whether for a single day or for up to seven days, they should contemplate the ten virtues and practice the path of the ten virtues. Then the merit from this practice should be dedicated, and the aspiration made to be in the presence of Maitreya. Those who carry out these contemplations will behold a god and a lotus. Those who recite the name of Maitreya even once will be freed from twelve hundred eons of birth and death and will have their misdeeds purified. Those who hear the name of Maitreya and join their palms together70 will be freed from fifty eons of birth and death. Those who respectfully prostrate to Maitreya will be liberated from one billion eons of birth and death and will have their misdeeds purified. They will not be attached to the heavenly realms, [F.302.b] but will generate the mind set upon unsurpassed awakening in the future, under the bodhi tree, the tree of the nāgas.”71

1.­30
Then72 the immeasurably great retinue rose from their seats. They bowed their heads at the feet of the Blessed One, and then bowed at the feet of Maitreya. They circled the Blessed One and Maitreya a hundred thousand times. Those who had not yet attained the path each made the following aspiration: “By fervently making aspirations here in the presence of the Blessed One, may all of us‍—gods, humans, the eight classes of nonhuman beings, and so forth‍—in the future, having abandoned our bodies, behold noble Maitreya, and be reborn in the Heaven of Joy.”

1.­31
Then the Blessed One said, “In the future, all of you will create merit, guard your discipline, and take birth in the presence of the bodhisattva Maitreya. The bodhisattva Maitreya will then bless all of you.”

1.­32
The Blessed One then spoke to Upāli, “Upāli, if you have such a view, it is said to be right view. Any other view would be a wrong view.”

1.­33
The venerable Ānanda then rose from his seat, knelt down, joined his palms, and addressed the Blessed One, “Excellent! The Blessed One has wonderfully explained Maitreya’s qualities. In the future, we shall strive to become such beings who attain the results of creating such merit. Therefore, Blessed One, what is the name of this Dharma discourse? How should we retain it?”

The Blessed One replied, “Ānanda, you should retain what the Thus-Gone One has taught without forgetting anything. [F.303.a] For the sake of future times, you shall reveal the path that leads to rebirth in the divine realms, disclose the marks of awakening, and prevent the lineage of the thus-gone ones from being interrupted. This discourse shall be known as The Nirvāṇa of the Bodhisattva Maitreya. It shall also be known as The Bodhisattva Maitreya’s Birth in the Heaven of Joy and Encouragement for the Seat of Awakening. You must retain it!”

1.­34
When the Blessed One said this, a million bodhisattvas who had arrived from other pure lands73 attained the śūraṃgama absorption.74 Eight hundred thousand gods generated the mind set upon unsurpassed awakening. They all made the aspiration to follow Maitreya and be reborn in Jambudvīpa.

1.­35
After the Blessed One had spoken, the four retinues, as well as the eight classes of nonhuman beings‍—gods, nāgas, and so forth‍—rejoiced in what the Blessed One had said. They bowed to the Blessed One and then departed.

1.­36
This completes “The Noble Sūtra: The Bodhisattva Maitreya’s Birth in the Heaven of Joy.”

The Maitreya claimants

Any feature on this loving Bodhisattva — who will be the next Buddha in our world, and who is currently an Enlightened Bodhisattva in Tushita Heaven — must, unfortunately, cover the unsavory aspects of people “posing” as Maitreya coming to earth. There is, of course, nothing unsavory about Maitreya — the most loving and noble of all the Bodhisattvas. Unfortunately, though, many dictators, military leaders, religious leaders, and other opportunists have claimed to be Maitreya come to earth to save us all.  They are nothing more than unfortunate blips in history — universally discredited as false by Buddhist leaders of the past. These are just a few of the many:

• 613 the monk Xiang Haiming claimed to be Maitreya and even made an imperial grab for titles and power.
• In 690, Wu Zetian, who was empress regent of the Wu Zho interregnum proclaimed herself to be Maitreya.
• 10th century: Gung Ye, a warlord of Korea claimed to be Maitreya and was a short-lived king. He ordered his subjects to worship him.
• Others included Lu Zhongyi, L. Ron Hubbard, Samuel Aun Weor, Adi Da, etc, etc. [1]

SOURCES

[1] Maitreya on Wikipedia>> https://en.wikipedia.org/wiki/Maitreya

[2] From his commentary on Distinguishing the Middle from the Extremes.

Why does the compassionate Bodhisattva Avalokiteshvara have specifically 108 forms? Traditionally, one for each bead of a sacred mala (108) — which the main forms of Avalokiteshvara hold in hand — but also represents:

• the 108 emotions and poisons to be overcome on the path to Enlightenment
• the 108 energy lines converge to form the heart chakra — important for inner practices (completion stage meditations.)
• 108 senses representing: the six senses (Smell, Touch, Taste, Sight, Hearing and Consciousness) multiplied by three reflecting painful, pleasant and neutral, then two times for external and internal, and three times for past, present and future.
• the 108 Tibetan texts
• most importantly, the 108 methods to overcome the 108 afflictions of sentient beings — one compassionate form of Avalokiteshvara for each.

Many names of compassion

Avalokiteshvara is a bodhisattva who embodies the compassion of all Buddhas — and not just their compassion, but the activity of compassion that benefits sentient beings.

He is known by many names, including Avalokita, Avalokitesvara, Guanyin, Kannon, and Chenrezig. He also has 108 forms and avatars — one for each bead on a mala string. In Tibetan Buddhism, Avalokiteshvara is the principal Bodhisattva of Compassion. Actually, according to the Lotus Sutra, chapter 25, he has countless forms and can appear in all forms suitable for all sentient life in all of the multiverse and universes.

Why all these forms? He vowed never to rest until all beings had been liberated from suffering. In order to do this, through his boundless, Enlightened power, he emanates in countless forms. One form even has 1000 arms!

Why is Avalokiteshvara the most popular of the Bodhisattvas?

He or She is the quintessential “saviour” Bodhisattva, rescuing all beings from harm. This is the purpose behind his many forms.

Robert Thurman explains why Avalokiteshvara Kuan Yin 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]

In the Lotus Sutra (Chapter 25), Buddha describes Avalokiteshvara-Guanyin’s many manifestations this way:

“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.”

• For an entire section of 36 features dedicated to the glorious compassionate Buddha Avalokiteshvara, see>>

Avalokiteshvara — Lord of the World

Avalokiteshvara is known as the “Lord of the World” and the “Protector of humanity.” He represents our Buddha nature and our potential for compassion. Avalokiteshvara is a reminder that we are all connected and that we can all strive to attain enlightenment — and that he is not just the Bodhisattva of a few, but of every being. He or She appears — as we’ll see — in all genders, no genders, all forms, all races, all states of being. To an alien on a distant world, he might appear in a form suitable to them. He has peaceful forms, wrathful and monstrous forms, active forms, and can appear as a Deva (god or goddess), human or even animal and bird.

First — He, or She?

In many parts of the world, Avalokiteshvara is symbolized in male form. In other areas, She is a female manifestation — such as Guanyin, Kuanshiyin, Kannon and even Tara. Tara, who in one original sutra arose from the tears of Avalokiteshvara, likewise has 108 forms.

Buddhas transcend sex, of course. When we say Avalokiteshvara is male, or Guanyin is female, this is symbolism. In Vajrayana traditions, compassion and method are symbolized as “male” (and female as “wisdom” — while, for example, in China or Japan, female is more often equated with compassion. The best way to understand this is that Buddha’s compassion can manifest in any form — and not just male or female, but even as devas, animals and demonic forms. Whatever form suits the compassionate activity is manifested.

What are some of the many forms and avatars of Avalokiteshvara?

Some of the most well-known forms and avatars include:

• Thousand Armed Avalokiteshvara, who is often depicted in statues with 1000 arms to symbolize his compassionate activity for all beings throughout the universe.

• White-robed Guanyin, who is known as the savior of women and children.

• Mahakala, who protects against negative energies.

• Horse-crowned Hayagriva — the ferocious Heruka emanation of Chenrezig, and many others.

Each of these manifestations embodies a particular compassionate activity for all beings

Avalokiteshvara is a bodhisattva who represents compassion in Mahayana Buddhism. In Chinese culture, Avalokiteshvara is known as Guanyin, and she is one of the most popular deities in East Asia. Avalokiteshvara is often depicted as a young woman with a thousand arms and eyes, symbolizing her ability to hear the cries of all beings and help them in their time of need. Or, as a 1000-armed male Buddha with many heads.

Avalokiteshvara is also sometimes shown holding a lotus flower, which represents her purity and compassion. As a bodhisattva, Avalokiteshvara has vowed to remain in the world until all beings have attained enlightenment. Therefore, she represents the ideal of selfless compassion, and her worshipers strive to emulate her compassionate example.

Six Principle Forms in Vajrayana

According to Himalayan Art, the “Six Principal Iconographic Forms of Lokesvara, are:

1. Amoghapasha

2. Chaturbhuja

3. Eleven Faces

4. Jinasagara

5. Khasarpana

6. Simhanada”

Video: 108 forms of Avalokiteshvara with Om Mani Padme Hum mantra:

The 108 Forms and more

Although the Sutras list the 108 names and forms, for clarity there are countless more. Here, we only list the 108 names [2] :

• Mojaghanjabala Lokeshvara
• Pupala Lokeshvara
• Unnauti Lokeshvara
• Vrsnacana Lokeshvara
• Brahmadanda Lokeshvara
• Acata Lokeshvara
• Mahavajrasattva Lokeshvara
• Visvahana Lokeshvara
• Sakyabuddha Lokeshvara
• Santasi Lokeshvara
• Yamadanda Lokeshvara
• Vajrosnisa Lokeshvara
• Vajrahuntika Lokeshvara
• Jnanadhatu Lokeshvara
• Karandavyuha Lokeshvara
• Sarvanivaranaviskambhi Lokeshvara
• Sarvasokatamonirghata Lokeshvara
• Pratibhanakakuta Lokeshvara
• Amrtaprabha Lokeshvara
• Jaliniprabha Lokeshvara
• Candraprabha Lokeshvara
• Avalokita Lokeshvara
• Vajragarbha Lokeshvara
• Sagaramati Lokeshvara
• Ratnapani Lokeshvara
• Gaganaganja Lokeshvara
• Akasagarbha Lokeshvara
• Ksitigarbha Lokeshvara
• Aksayamati Lokeshvara
• Srstikanta Lokeshvara
• Samantabhadra Lokeshvara
• Mahasahastabhuja Lokeshvara
• Maharatnakirti Lokeshvara
• Mahasankhanatha Lokeshvara
• Mahasahasrasuryya Lokeshvara
• Maharatnakula Lokeshvara
• Mahapatala Lokeshvara
• Mahamanjudatta Lokeshvara
• Mahacandrabimba Lokeshvara
• Mahasuryyabimba Lokeshvara
• Maha-Abhayaphalada Lokeshvara
• Maha-Abhayakari Lokeshvara
• Mahamanjubhuta Lokeshvara
• Mahavisvasuddha Lokeshvara
• Mahavajradhatu Lokeshvara
• Mahavajradhrk Lokeshvara
• Mahavajrapani Lokeshvara
• Mahavajranatha Lokeshvara
• Amoghapasa Lokeshvara
• Devadevata Lokeshvara
• PindapatraLokeshvara
• Sarthavaha Lokeshvara
• Ratnadala Lokeshvara
• VisnupSni Lokeshvara
• Kamalacandra Lokeshvara
• Vajrakhanda Lokeshvara
• Acalaketu Lokeshvara
• Sirisara Lokeshvara
• Dharmacakra Lokeshvara
• Harivahana Lokeshvara
• Sarasiri Lokeshvara
• Harihara Lokeshvara
• Simhanada Lokeshvara
• Visvavajra Lokeshvara
• Amitabha Lokeshvara
• Vrjrasattvadhatu Lokeshvara
• VisvabhutaLokeshvara
• Dharmadhatu Lokeshvara
• Vajradhatu Lokeshvara
• Sakyabuddha Lokeshvara
• Cittadhatu Lokeshvara
• Cintamani Lokeshvara
• Santamaria Lokeshvara
• Manjunatha Lokeshvara
• Isnucakra Lokeshvara
• Krtanjali Lokeshvara
• Visnukanta Lokeshvara
• VajrasrstaLokeshvara
• Sankhanatha Lokeshvara
• Vidyapati Lokeshvara
• Padmapani Lokeshvara
• Vajrapani Lokeshvara
• Mahasthamaprapta Lokeshvara
• Vajranatha Lokeshvara
• Srimadaryavalokiteshvara
• Nityanatha Lokeshvara
• Sukhavati Lokeshvara
• Vajradharma Lotkesvara
• Vasyadhikara Lokeshvara
• Khasarpana Lokeshvara
• Simhanatha Lokeshvara
• Trailokyasandarsana Lokeshvara
• Raktaryavalokitesvara
• Nilakantha Lokeshvara
• Sugati-Sandarsana Lokeshvara
• Mayajalakrama Krodha Lokeshvara
• Preta-Santarpita Lokeshvara
• Jatamukuta Lokeshvara
• Varadayaka Lokeshvara
• Kamandalu Lokeshvara
• Manipadma Lokeshvara
• Pitapatta Lokeshvara
• Anandadi Lokeshvara
• Sadaksari Lokeshvara
• Mayajalakrama Lokeshvara
• Harihariharivahana Lokeshvara
• Halahala Lokeshvara
• Hayagriva Lokeshvara

Mantras

Each of the forms has their own attributes, visualization, symbolism and mantras, especially major Yidams such as Hayagriva. Generally, though, the Mani Mantra is the best way to honor any form of compassion:

Om Mani Padme Hum

(Sanskrit)

Om Mani Peme Hung

(Tibetan)

• For an entire section of 36 features dedicated to the glorious compassionate Buddha Avalokiteshvara, see>>

For more on the symbolism and attributes of the 108 forms, refer to the Wisdom Library’s profile of the book:

The Indian Buddhist Iconography by Benoytosh Bhattachacharyya | 1958 | 51,392 words | ISBN-10: 8173053138 | ISBN-13: 9788173053139 found here>>

NOTES

[1] “Avalokiteshvara in Tibet”, Tricycle

[2] 108 Names of Avalokiteshvara>> https://mandalas.life/2018/108-names-of-avalokiteshvara/

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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The Heart of the Mother of Seven Koṭi Buddhas

The Sūtra of the Great Cundī Dhāraṇī, the Heart of the Mother of Seven Million Buddhas, is a teaching from Shakyamuni Buddha that expresses the compassionate essence of the Wisdom Mother Cundi.

Cundī — pronounced “Chundee” —  also known as Cunda (Chundah) is none other than Wisdom and Compassion embodied. In a Drikung meditation manual, she is described this way:

“Cunda quickly ripens all spiritual powers;

She motivates Buddhas and Bodhisattvas to help living beings,

Induces beings to embark on the Buddhist Path, and

Inspires renouncers and solitary achievers to follow the Bodhisattva Way

Shakyamuni proclaimed that her mantras shake the Buddha-worlds,

Defeat all demons, and bestow many miraculous powers…

Through the recitation of her mantra,

All diseases are purified, and Buddhahood is quickly attained.

Even a tenth-level Bodhisattva does not surpass her in brilliance.

All worldly and spiritual perfections are attained through her mantra.” [1]

Shakyamuni Buddha taught the miraculous benefits of reciting the Cundi Dharaani and making offerings to the great Mother of Seven Million Buddhas.

Like all aspects of compassion, she can be considered also an emanation of Avalokiteshvara or Guanyin. She is sometimes called 18-Armed Guanyin Cundi.

Cundi Appearance: Four Arms and Eighteen

Like a the kind Bodhisattva mother, her face is serene and beautiful. She is visualized usually in two main forms, although there are others. She is of the colour of the autumn moon, and is four-armed. She shows the varada-mudrā in the right hand and holds the book on a lotus in the left. The two other hands hold the bowl. She can appear similar to the Mother Prajnaparamita, as they are both great Wisdom Mothers. You can always differentiate Chunda by her bowl or vase held in the two hands.

The four-armed form symbolizes the Four Immeasurables, iconic of a Great Wisdom Mother. These are: loving-kindness or benevolence, compassion, empathetic joy, and equanimity.

She also has a compassionate 18-armed form, where each hand holds implements representing her many skillful means. The many arms represent the eighteen merits of attaining Buddhahood, which is described in the appendix to the Cundi Dharani Sutra.

The less common forms are six, sixteen and twenty-six armed aspects. The many arms represent her skillful means, and her unlimited compassion, reaching out to benefit all sentient beings. There is also a less common three-faced 26-armed aspect, and others.

As with most compassionate aspects of Enlightenment, her offerings should always be vegetarian.

The Miraculous Benefits of Reciting the Cundī Dhāraṇī Sūtra

As a Sutra mantra the benefits are profound and the only transmission required is that of reading the Sutra — ideally out loud. Unlike lineage-based mantras, which benefit from the lineage blessings of a long line of enlightened teachers, Sutra mantras and Dharanis are direct from Shakyamuni Gautama Buddha.

The benefits of recitation and reliance on the Chundi Dharani and mantra is described in the Sutra, and include purification of all negative karma, healing of disease, bringing prosperity or well-being, auspicious rebirth, protection and more. What does this really mean? It means reciting and meditation is “good for you”, a mental “workout” and, like “exercise” for the body should be practiced daily for well-being.

From a lay person point of view, the benefits are expressed by Buddha in the Sutra:

“If there are good laymen and laywomen who keep reciting this Dharani, their homes will not be ravaged by catastrophes or diseases. Their work will be smooth and harmonious, and others will believe and accept what they say.”

Her mantra is short and easy to remember and pronounce. It is simply (c pronounced as “ch”):

oṃ cale cule cunde svāhā

Or, you can recite it as as the full Dharani with mantra, which includes her praise. If you recite the praise, it generally translates into English as: Homage to the Mother of Seven Million Buddhas, thus (or like this): followed by the mantra.

 As with all mantras, the benefits are multiplied the more often you recite, accumulating the virtue over time. In the Sutra Buddha explains the benefits of 100,000, or 200,000 or even 800,000 recitations. What do these staggering numbers mean? It is meant to express that the benefits of mantra and meditation are accumulative throughout a lifetime. Many people, for example, recite mantras while driving, farming, working, as well as when meditating, provided chanting the mantra does not diminish your attention to whatever you are doing.

The benefits of reciting the Cundi Dhāraṇī Sūtra are manifold. As always, with mantras and Dharanis, they are only effective is recited with Bodhichitta intention, or the intention to benefit all sentient beings.

Dharani and Mantra

This is a mantra chanted in Sanskrit, as transmitted by Shakyamuni Buddha. In transcription, various tranlators have standardized “cale cule cundi” since the “c” is now the standardized transliteration of the Sanskrit. The sound of the “c” is more like “ch” as in “champion.”

The actual mantra begins after the Tadyata, which just means “thus” or “thus it is”: om cale culi cundi svaha. Prior to the mantra, is an introductory praise. Many people chant the prise once, then the mantra for many repetitions, usually 7, 21, 27, 108 or 1008 times or more. Other practitioners recite the entire praise and mantra together, over and over as a full Dharani praise. The full Dharani with mantra is:

namaḥ saptānāṁ samyak-saṁbuddha koṭīnāṁ | tad-yathā oṁ cale cule cundi svāhā

Mantra begins after Tadyatha (Thus)

oṁ cale cule cundi svāhā

C is phonethically pronounced (ch):

Om chale chule chundi svaha

The Sutra is recited in abbreviated form below, without the appendices and special instructions for specific remedies and dream interpretations. (For specific remedies see the full Sutra with appendices.)

Buddha Pronounces the Sutra of the Great Cundi Dharani
The Heart of the Mother of Seven Koti Buddhas

Translated from Sanskrit into Chinese in the Tang Dynasty and then into English
by The Tripitaka Master Divakara

At one time the Buddha was dwelling in the Anathapindika Garden of Jetavana Park in the city kingdom of Sravasti. The World-Honored One meditated, observing sentient beings of the future. Feeling sympathy with them, He expounded the Dharma of the Cundi Dharani, the heart of the mother of seven million Buddhas. The Buddha then pronounced the Mantra:

namah saptanam samyak-sambuddha kotinam tadyatha

om cale cule cundi svaha

He said, “If, among bhiksus, bhiksunis, upasakas, and upasikas, there are those who uphold this Dharani and recite it 800,000 times in total, their sins such as the five rebellious acts, accumulated over innumerable kalpas, will all be expunged.

They will be reborn at places where they will meet Buddhas and Bodhisattvas. They will be able to observe the pure Bodhisattva precepts completely.

They will be reborn either in the human world or in heaven, having ended forever the evil life-journeys.

They will always be protected by gods.

If there are good laymen and laywomen who keep reciting this Dharani, their homes will not be ravaged by catastrophes or diseases. Their work will be smooth and harmonious, and others will believe and accept what they say.

If one has recited this Dharani Mantra 100,000 times in total, one will see in one’s dreams Buddhas, Bodhisattvas, voice-hearers, or Pratyekabuddhas.

For graver sins, one should recite the Mantra 200,000 times in total. Then one will also see in one’s dreams Buddhas and Bodhisattvas as well as oneself vomit black things. If one is unable to get such good dreams because of having committed any of the five rebellious acts, one should further recite the Mantra 700,000 times in total. Then one should have these good dreams.

Next, I will now explain the formal practice procedure for using this great Dharani. In front of a Buddha’s image or a pagoda, according to your ability, decorate it with offerings of flowers, incense, banners, canopies, food, drink, lamps, and candles. To mark the boundary, recite the Mantra to perfumed water in a vessel and sprinkle it in all four directions, also up and down.

Recite the Mantra as you travel. Then you should be free from fear of bandits and ferocious animals.

Keep reciting this Mantra to help you win any disputes or lawsuits. In crossing a river or an ocean, continuous recitation of the Mantra will keep you safe.

For a person who is in shackles or in prison, if he keeps reciting the Mantra, he will be freed.

Recite the Mantra 600,000 times and you will then see Avalokitesvara Bodhisattva, Tara Bodhisattva, or Vajrapani Bodhisattva. Any one of them can fulfill your wishes, give you divine medicine, or bestow upon you the prophecy of future enlightenment.

“Another dharma is to circumambulate the picture of the bodhi tree to the right as you recite the Mantra ten million times in total. You should then have a vision of a Bodhisattva teaching you the Dharma, and you may choose to follow him if you want to.

Moreover, this Great Cundi Dharani, the great illumination mantra, has been pronounced by all Buddhas of the past, will be pronounced by all Buddhas of the future, and is pronounced by all Buddhas of the present. I too now pronounce it for the benefit of all sentient beings, helping them to attain the unsurpassed bodhi.

There are sentient beings with a meager stock of merits, without roots of goodness, without the right capacity, and without the enlightenment factors. If they are so fortunate as to hear the Dharma of this Cundi Dharani, they will quickly attain realizations. If a person always remembers to recite this Mantra diligently, he will develop immeasurable roots of goodness.

As the Buddha was expounding this Dharma of the Great Cundi Dharani, innumerable sentient beings erased their emotional defilements and gained the virtue of the Great Cundi Dharani, the great illuminating mantra. They were able to see Buddhas, Bodhisattvas, and other holy beings in the ten directions. The listeners made obeisance to the Buddha and departed.

Here ends the recitation of the abreviated Great Cundī Dhāraṇī Sūtra. May all beings benefit.

NOTES

[1] Buddhist Goddesses of India, Miranda Shaw, Chapter 14, Cunda Saving Grace page 265. Princeton University Press

[2] Cundi Mantra translation discussion Dharma Wheel: https://www.dharmawheel.net/viewtopic.php?t=28603

What are The Thirty-Seven Practices of All the Bodhisattvas and why are they so revered in Mahayana?

“One of the most famous native Tibetan texts on mind training, this classic by Tokme Zangpo summarises the teachings of Śāntideva’s Bodhicaryāvatāra and other sources, in order to present the path of the bodhisattva in just thirty-seven four-line verses.” – Lotsawa House

The verses were composed by the great Gyalse Tokme Zangpo (born 1295), a pivotal teacher, abott and prolific writer in Buddhist philosophy. Perhaps his best known work of his 115 published works was the  “Thirty-Seven Practices of All the Bodhisattvas” in a lyrical, chant-able style that encapsulates a complete Bodhisattva path. Its lyrical verses are structured in a systematic manner to remind us of the 37 aspects of the Bodhisattva path to Enlightenment. It is both a teaching and daily reminder of the conduct and practices of Bodhsiattvas.

In modern verse, as published by the Garchen Institute, it is even more lyrical in English, chantable with a tuen, with each verse punctuated with the line “What Bodhisattvas Do.”

This chant is both a how-to practice and a reminder, with the ultimate intent of benefiting all sentient beings.

“The Thirty-Seven Practices of All the Bodhisattvas is a profound and comprehensive exposition of the path of the Bodhisattvas, offered in a form suitable for both meditation and study. It serves as an effective daily practice and an encapsulation of the Mahayana Buddhist tradition.” – Dzongsar Jamyang Khyentse Rinpoche

Garchen Rinpoche teaching on the 37 Practices:

The significance of this teaching, however, goes beyond its immersive verses. By reciting and studying this chant, one sets the Bodhichitta intention, the aspiration to become Enlightened for the benefit of all sentient beings. It is also reinforcing the attitudes and practices of altruism, metta, and compassion, essential virtues espoused by the Bodhisattvas.

A Quintessential Guide to the Bodhisattva Path

the BodThe Thirty-Seven Practices of All the Bodhisattvas is a quintessential guide to understanding and following the Bodhisattva path. Summarizing core Mahayana teachings, this text outlines the practices conducive to attaining enlightenment for the benefit of all sentient beings (Bhattacharya, K., 2007).

With this in mind, see this practice as more than a mere chant. Look at it as a spiritual blueprint that guides you toward compassion, wisdom, and ultimate enlightenment, contributing to a better understanding and practice of the Mahayana tradition.

1. Bhattacharya, K., 2007. The Thirty-Seven Practices of Bodhisattvas. Journal of Buddhist Ethics, 24(5), pp.853-867.

The Dalai Lama Video: Teaching on 37 Practices:

Version 1: In verse form

As published by Garchen Institute

What Bodhisattvas Do

Although seeing all dharmas neither come nor go

To help wandering beings sole effort you show.

To the supreme Guru and savior Chenrezi,
With respectful three doors I prostrate constantly.

The perfect Buddhas, source of help and happiness,

Are born when sublime dharma has been accomplished.

And since that depends upon knowing what to do
The bodhisattvas’ practice, I’ll explain to you.

1. When the rare ship of freedom and riches is won,

For us and others to cross samsara’s ocean
Without any neglect both the day and night through

To hear, think, and train is what bodhisattvas do.

2. To our close kith and kin, like water passion sways.

To our distant enemies, like fire hatreds blaze.

Forgetting discernment, dark ignorance ensues.
To cast off homelands is what bodhisattvas do.

3. Afflictions slowly fade when bad places are shunned.

Virtue easily grows where there’s no distraction.
With a clear mind trust in the dharma is produced.
To stay secluded is what bodhisattvas do.

4. From each and every dear companion we will part.
We will leave possessions for which we’ve strived so hard.

The body’s guest house the guest, consciousness, will lose.

To renounce this life is what bodhisattvas do.

5. When with certain people, the three poisons increase.

Hearing, thinking, and training decline and grow weak.

Love and compassion become completely removed.
To give up bad friends is what bodhisattvas do.

6. When attending special people, faults are consumed.

Qualities increase like the waxing of the moon.
To cherish sublime teachers with greater value,
Than our own body is what bodhisattvas do.

7. Within samsara’s dungeons they themselves are chained.

So, who do worldly gods have the power to save?
Thus, in the three jewels’ undeceiving refuge
To go for shelter is what bodhisattvas do.

8. The most hard to bear are lower realms’ sufferings.

Shakyamuni taught they are the fruit of bad deeds.

Therefore, even at the cost of our lives, to choose
To never do wrong is what bodhisattvas do.

9. The pleasures of the three realms are like dew on grass.

They fall to peril in a momentary flash.
For the unchanging state of freedom absolute,
To seek and to strive is what bodhisattvas do.

10. Since beginningless time, us they have had love for.

What good is happiness, when our mothers suffer?
To free infinite beings by giving birth to
The enlightened mind is what bodhisattvas do.

11. From desire for pleasure all suffering springs forth.

From thoughts to help others complete Buddhas are born.

To take others’ pain as we fully substitute
Our own happiness is what bodhisattvas do.

12. Even if those by force of greedy obsession,

Steal or have stolen all our wealth and possessions,

To offer them our bodies, wealth, and all virtues

Within the three times is what bodhisattvas do.

13. Even without having done the slightest of faults
If people come along and cut our heads right off,

Through compassion’s power, to take their non-virtues

All upon ourselves is what bodhisattvas do.

14. Even if about us people speak vicious words
And proclaim them across the entire universe,
With a pure heart of love to express through and through

All their qualities is what bodhisattvas do.

15. At gatherings of masses, even if people

Expose all our hidden faults and call us evil,

Recognizing them as our teachers of virtue, T

o bow with respect is what bodhisattvas do.

16. Even if those for whom we have cared like our child

Look upon us as if we are their arch rivals,
Like a mother for her children stricken with flu,
To love them still more is what bodhisattvas do.

7. Even if equal or inferior beings,
Under power of pride degrade us and demean,

To show respect for them as we would our Guru

Received on our crowns is what bodhisattvas do.

18. Destitute and by people forever despised,

Stricken by grave illness and demons in our lives, Still, the sin and pain of all beings to assume

With courageous hearts is what bodhisattvas do.

19. Although famous and revered by many beings,

With a great fortune like the god of wealth achieved,

To see that grandeurs of existence have no truth,

And not be haughty is what bodhisattvas do.

20. If our enemy of hatred has not been tamed,

Outer foes may be vanquished, yet still escalate.

With armies of love and compassion to subdue

Our own stream of mind is what bodhisattvas do.

21. Salty water and sense pleasures are much the same.

However much enjoyed, thirsts grow and never fade.

All things by which longing and desire are produced

To cast off at once is what bodhisattvas do.

22. Whatever the appearance, it is our own mind.

Mind’s nature transcends concepts since primeval time.

Attributes of something grasped and one grasping to

Not to form in mind is what bodhisattvas do.

23. When meeting with objects so lovely to the mind,

Just like rainbows that appear in the summertime

Beautiful things appear, yet see they have no truth.

To give up desire is what bodhisattvas do.

24. All agonies are like our child’s death in a dream.

Holding illusions as real, we grow most weary.

When situations of adversity ensue,
To see illusion is what bodhisattvas do.

25. We must give even our lives for enlightenment.

Do outer objects really need to be mentioned?

With no hope for reward or karma to bear fruit

To be generous is what bodhisattvas do.

26. If without discipline our own goal is not reached,

Quite laughable a wish to help others would seem.

Without having any mundane intent pursued
To guard discipline is what bodhisattvas do.

27. For bodhisattvas who wish for virtue’s pleasure,

All doers of harm are like a precious treasure.

Towards all without having hostile attitudes
To practice patience is what bodhisattvas do.

28. Hearers and self-made Buddhas work just for themselves.

Yet, strive like it’s a fire on their heads that they quell.
To rouse diligence, the source of fine attributes,
For all beings’ sake is what bodhisattvas do.

29. Understanding through insight while resting calmly

Our afflictions are brought to their entire defeat,
To practice concentration that transcends in truth
The four formless realms is what bodhisattvas do.

30. Our complete enlightenment can not be achieved,

Through the first five perfections, with wisdom lacking.

To practice wisdom with method and no thought to

Three separate spheres is what bodhisattvas do.

31. When our very mistakes we fail to comprehend,

Though seeming like dharma, we may do wrong actions.

With our mistakes constantly inquired into
To abandon them is what bodhisattvas do.

32. If under power of afflictions, we discuss
Other bodhisattva’s faults we become corrupt.
To speak not of the faults of those who’ve gone into

The great vehicle is what bodhisattvas do.

33. Seeking gain and respect will lead to quarreling.

Hearing, thinking, and training decline and grow weak.

To give up clinging to the households of those who

Are kin and patrons is what bodhisattvas do.

34. Harsh words create disturbances in others’ minds,

And lead the bodhisattva’s conduct to decline.
To give up the harsh words which are unpleasant to

The minds of others is what bodhisattvas do.

35. When afflictions are habits, they’re hard to turn back.

So with the sword-like cure of mindfulness in grasp,
As soon as afflictions like desire are produced,
To strike them right down is what bodhisattvas do.

36. In short, in all activities we undertake,
We must ask, “How is my mind in this present state?”

Fulfilling the goal of others through continued

Mindful awareness is what bodhisattvas do.

37. To dispel sufferings of infinite beings,

Understanding the three spheres’ complete purity,

To dedicate such earnestly attained virtue
For enlightenment is what bodhisattvas do.

Adhering to the teachings of the sublime ones,

Meanings of sutras, tantras, and explanations,
I wrote for those wishing to follow the path through,

These thirty-seven things that bodhisattvas do.

Since I have a poor mind and my learning is weak,

Scholars will not be pleased by this poetry.
Yet since I drew from sutras and sublime teachings,

These practices are without mistakes, I believe.

Still bodhisattvas’ actions are waves of greatness,
And it’s hard for my poor mind to fathom their depths.

For faults, errors, contradictions, and all the rest
O’ sublime ones have patience, I humbly request!

May all beings, by virtue arising from this, Through bodhichitta relative and ultimate, Dwelling not in extremes of existence or peace, Become the same as our protector Chenrezi.

For the sake of benefiting himself and others, the scripture and logic expounding monk, Thogme (1295-1369), composed this in the Ngülchu Rinchen Cave.

Version 2:

The Thirty-Seven Practices of All the Bodhisattvas

by Gyalse Tokme Zangpo

Namo Lokeśvarāya!

You see that all things are beyond coming and going,
Yet still you strive solely for the sake of living beings—
To you, my precious guru inseparable from Lord Avalokita,
I offer perpetual homage, respectfully, with body, speech and mind.

The perfect buddhas, who are the source of all benefit and joy,
Come into being through accomplishing the sacred Dharma.
And since this in turn depends on knowing how to practise,
I shall now describe the practices of all the buddhas’ heirs.

1. The practice of all the bodhisattvas is to study, reflect and meditate,
Tirelessly, both day and night, without ever straying into idleness,
In order to free oneself and others from this ocean of saṃsāra,
Having gained this supreme vessel—a free, well-favoured human life, so difficult to find.

2. The practice of all the bodhisattvas is to leave behind one’s homeland,
Where our attachment to family and friends overwhelms us like a torrent,
While our aversion towards enemies rages inside us like a blazing fire,
And delusion’s darkness obscures what must be adopted and abandoned.

3. The practice of all the bodhisattvas is to take to solitary places,
Avoiding the unwholesome, so that destructive emotions gradually fade away,
And, in the absence of distraction, virtuous practice naturally gains strength;
Whilst, with awareness clearly focused, we gain conviction in the teachings.

4. The practice of all the bodhisattvas is to renounce this life’s concerns,
For friends and relatives, long acquainted, must all go their separate ways;
Wealth and prized possessions, painstakingly acquired, must all be left behind;
And consciousness, the guest who lodges in the body, must in time depart.

5. The practice of all the bodhisattvas is to avoid destructive friends,
In whose company the three poisons of the mind grow stronger,
And we engage less and less in study, reflection and meditation,
So that love and compassion fade away until they are no more.

6. The practice of all the bodhisattvas is to cherish spiritual friends,
By regarding them as even more precious than one’s own body,
Since they are the ones who will help to rid us of all our faults,
And make our virtues grow ever greater just like the waxing moon.

7. The practice of all the bodhisattvas is to take refuge in the Three Jewels,
Since they will never fail to provide protection for all who call upon them,
For whom are the ordinary gods of this world ever capable of helping,
As long as they themselves are trapped within saṃsāra’s vicious cycle?

8. The practice of all the bodhisattvas is never to commit a harmful act,
Even though not to do so might put one’s very life at risk,
For the Sage himself has taught how negative actions will ripen
Into the manifold miseries of the lower realms, so difficult to endure.

9. The practice of all the bodhisattvas is to strive towards the goal,
Which is the supreme state of changeless, everlasting liberation,
Since all the happiness of the three realms lasts but a moment,
And then is quickly gone, just like dewdrops on blades of grass.

10. The practice of all the bodhisattvas is to arouse bodhicitta,
So as to bring freedom to all sentient beings, infinite in number.
For how can true happiness ever be found while our mothers,
Who have cared for us throughout the ages, endure such pain?

11. The practice of all the bodhisattvas is to make a genuine exchange
Of one’s own happiness and wellbeing for all the sufferings of others.
Since all misery comes from seeking happiness for oneself alone,
Whilst perfect buddhahood is born from the wish for others’ good.

12. Even if others, in the grips of great desire, should steal,
Or encourage others to take away, all the wealth that I possess,
To dedicate to them entirely my body, possessions and all my merits
From the past, present and future— this is the practice of all the bodhisattvas.

13. Even if others should seek to cut off my head,
Though I’ve done them not the slightest wrong,
To take upon myself, out of compassion,
All the harms they have amassed—this is the practice of all the bodhisattvas.

14. Even if others should declare before the world
All manner of unpleasant things about me,
To speak only of their qualities in return,
With a mind that’s filled with love—this is the practice of all the bodhisattvas.

15. Even if others should expose my hidden faults or deride me
When speaking amidst great gatherings of many people,
To conceive of them as spiritual friends and to bow
Before them in respect—this is the practice of all the bodhisattvas.

16. Even if others whom I have cared for like children of my own
Should turn upon me and treat me as an enemy,
To regard them only with special fondness and affection,
As a mother would her ailing child—this is the practice of all the bodhisattvas.

17. Even if others, equal or inferior to me in status,
Should, out of arrogance, disparage me,
To honour them, as I would my teacher,
By bowing down my head before them—this is the practice of all the bodhisattvas.

18. Even though I may be destitute and despised by all,
Beset with terrible illness and plagued by evil spirits,
Still to take upon myself all beings’ ills and harmful actions,
Without ever losing heart—this is the practice of all the bodhisattvas.

19. Even though I may be famous and revered by all,
And as rich as Vaiśravaṇa, the god of wealth himself,
To see the futility of all the glory and riches of this world
And to remain without conceit—this is the practice of all the bodhisattvas.

20. The practice of all the bodhisattvas is to subdue the mind
With the forces of loving kindness and compassion.
For unless the real adversary—my own anger—is defeated,
Outer enemies, though I may conquer them, will continue to appear.

21. The practice of all the bodhisattvas is to turn away immediately
From those things which bring desire and attachment.
For the pleasures of the senses are just like salty water:
The more we taste of them, the more our thirst increases.

22. The practice of all the bodhisattvas is never to entertain concepts,
Which revolve around dualistic notions of perceiver and perceived,
In the knowledge that all these appearances are but the mind itself,
Whilst mind’s own nature is forever beyond the limitations of ideas.

23. The practice of all the bodhisattvas is to let go of grasping
When encountering things one finds pleasant or attractive,
Considering them to be like rainbows in the summer skies—
Beautiful in appearance, yet in truth devoid of any substance.

24. The practice of all the bodhisattvas is to recognize delusion
Whenever one is confronted by adversity or misfortune.
For these sufferings are just like the death of a child in a dream,
And it’s so exhausting to cling to delusory perceptions as real.

25. The practice of all the bodhisattvas is to give out of generosity,
With no hopes of karmic recompense or expectation of reward.
For if those who seek awakening must give even their own bodies,
What need is there to mention mere outer objects and possessions?

26. The practice of all the bodhisattvas is to observe ethical restraint,
Without the slightest intention of continuing in saṃsāric existence.
For lacking discipline one will never secure even one’s own wellbeing,
And so any thought of bringing benefit to others would be absurd.

27. The practice of all the bodhisattvas is to cultivate patience,
Free from any trace of animosity towards anyone at all,
Since any potential source of harm is like a priceless treasure
To the bodhisattva who is eager to enjoy a wealth of virtue.

28. The practice of all the bodhisattvas is to strive with enthusiastic diligence—
The source of all good qualities—when working for the sake of all who live;
Seeing that even śrāvakas and pratyekabuddhas, who labour for themselves alone,
Exert themselves as if urgently trying to extinguish fires upon their heads.

29. The practice of all the bodhisattvas is to cultivate concentration,
Which utterly transcends the four formless absorptions,
In the knowledge that mental afflictions are overcome entirely
Through penetrating insight suffused with stable calm.

30. The practice of all the bodhisattvas is to cultivate wisdom,
Beyond the three conceptual spheres, alongside skilful means,
Since it is not possible to attain the perfect level of awakening
Through the other five pāramitās alone, in wisdom’s absence.

31. The practice of all the bodhisattvas is to scrutinize oneself
Continually and to rid oneself of faults whenever they appear.
For unless one checks carefully to find one’s own confusion,
One might appear to be practising Dharma, but act against it.

32. The practice of all the bodhisattvas is never to speak ill
Of others who have embarked upon the greater vehicle,
For if, under the influence of destructive emotions,
I speak of other bodhisattvas’ failings, it is I who am at fault.

33. The practice of all the bodhisattvas is to let go of attachment
To the households of benefactors and of family and friends,
Since one’s study, reflection and meditation will all diminish
When one quarrels and competes for honours and rewards.

34. The practice of all the bodhisattvas is to avoid harsh words,
Which others might find unpleasant or distasteful,
Since abusive language upsets the minds of others,
And thereby undermines a bodhisattva’s conduct.

35. The practice of all the bodhisattvas is to slay attachment
And the rest—mind’s afflictions—at once, the very moment they arise,
Taking as weapons the remedies held with mindfulness and vigilance.
For once the kleshas have become familiar, they’ll be harder to avert.

36. In short, no matter what one might be doing,
By examining always the status of one’s mind,
With continuous mindfulness and alertness,
To bring about the good of others—this is the practice of all the bodhisattvas.

37. The practice of all the bodhisattvas is to dedicate towards enlightenment
All the virtue to be gained through making effort in these ways,
With wisdom that is purified entirely of the three conceptual spheres,
So as to dispel the sufferings of the infinity of beings.

Here I have set down for those who wish to follow the bodhisattva path,
Thirty-seven practices to be adopted by all the buddhas’ heirs,
Based on what is taught in the sūtras, tantras and treatises,
And following the instructions of the great masters of the past.

Since my intellect is only feeble and I have studied but a little,
This is not a composition likely to delight the connoisseurs,
Yet since I’ve relied upon the sūtras and what the saints have taught
I feel these are indeed the genuine trainings of the buddhas’ heirs.

Still, the tremendous waves of activity of the bodhisattvas
Are difficult for simple-minded folk like me to comprehend,
And I must therefore beg the indulgence of all the perfect saints
For any contradictions, irrelevancies or other flaws this may contain.

Through whatever merit has here been gained, may all beings
Generate sublime bodhicitta, both relative and absolute,
And through this, come to equal Lord Avalokiteśvara,
Transcending the extremes of existence and quiescence.

This was composed in Jewel Cave (Rinchen Puk) in Ngulchu by the monk Tokme, a teacher of scripture and reasoning, for his own and others’ benefit.

| Translated by Adam Pearcey, 2006.

NOTES

[1] Lotsawa House

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

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

Video with full one hour of Hayagriva’s powerful mantra:

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

Chant along for one hour, the powerful mantra in Sanskrit of the King of All Protections Hayagriva:

Om Hrih Padman Tatro Vajra Krodha Hayagriva Hulu Hulu Hum Phet (Pey)

Lama Jigme Rinpoche’s Commentary:

‘Om‘ is the Vajra Peak Tantra; it is most supreme, it is filled with wealth, treasure, auspiciousness, and prosperity. It is endowed with the aspect of fortune, promise, success, and it is the essence of holding a precious gem. Mantra translates:

‘Hrih‘ is Hayagriva’s own seed syllable put at the beginning of the mantra for invocation. Wisdom is also the syllable of ‘Hrih‘, which is the heart of Buddhahood.

‘Padma Tatro‘ is the “eliminating lotus”.

‘Vajra Krodha‘ is the wrathful Vajra.

‘Hulu Hulu‘ means strive, strive! ‘

Hum is the great bliss from the nature of the five wisdoms, in which the vowel U is demonstrated by the completeness of those five wisdoms.

‘Phet‘ means to cut down or to break.

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

Does it seem counterintuitive that one of the treasured Buddhist practices is focused on wealth generation? Considering the Buddhist teachings on renunciation, it may seem surprising that not only did Shakyamuni Buddha teach lay disciples about the wise handling of money, but he also offered “prosperity practices” such as Jambhala ( जम्भला Dzambala, Zambhala). In the Vyagghapajja Sutta Buddha taught four methods for lay disciples:

“The accomplishment of persistent effort (utthana-sampada), the accomplishment of watchfulness (arakkha-sampada), good friendship (kalyanamittata) and balanced livelihood (sama-jivikata).”

Note: Jambhala is the best transliteration of the Sanskrit, although often it is transliterated as Dzambala, Zambhala, or other variations. The Sanskrit seed letter, though is Ja and the proper transliteraiton would be Jambhala. Other forms of Jambhala, [Devanagari/Hindi] जम्भला, [Bengali] জম্ভলা, [Gujarati] જમ્ભલા, [Kannada] ಜಮ್ಭಲಾ, [Malayalam] ജമ്ഭലാ, [Telugu] జమ్భలా 

Buddha Weekly Documentary Video on Yellow Jambhala — INCLUDING How to do a WATER OFFERING:

Wealth is Not a Negative and has Positive Uses

Why? One of the methods of Buddhism is to release our attachments and cravings. How do these four teachings, especially sama jivikata, or “balanced livelihood”, and practicing for prosperity complement this teaching? ‘ In an earlier feature, we cited Buddha speaking in the Adiya Sutta:

‘My wealth has been enjoyed,
my dependents supported,
protected from calamities by me.
I have given supreme offerings
and performed the five oblations.
I have provided for the virtuous,
the restrained,
followers of the holy life.
For whatever aim a wise householder
would desire wealth,
that aim I have attained.

What is the purpose of Wealth?

Kyabje Garchen Rinpoche often teaches on Bodhichitta and an altruistic mind. In his wonderful book  Vajrakilaya: A Complete Guide with Experiential Instructions, he wrote[1]:

“Whenever one has the intention to benefit others, one will naturally guard ethical discipline… Whenever altruistic mind is present, one will practice generosity, which becomes the cause of attaining wealth and resources. When one has the altruistic mind, one will spontaneously cultivate patience, which frees one from hunger, poverty, and the like. Thus, the first three perfections — generosity, ethical discipline, and patience — are the natural qualities of loving-kindness.”

Balanced Livliehood and Prosperity

To practice generosity and compassion with stability, lay practitioners need sufficient resources. In fact, Buddha provided practices such as Jambala (Jambala) to ensure we are comfortably resourced so that we can practice without other obstacles, and so that we can help others through generosity.

This divine method, steeped in the tradition of Vajrayana Buddhism, takes a unique approach to ensuring financial stability. It’s not just about material wealth – it’s also the key to awakening generosity, love, and the noble goal of Bodhichitta within us.

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

Jambhala, Enlightened Deity of Bodhichitta Prosperity

Jambhala (Dzambhala, Zambala) the Enlightened Deity of Fortune and Wealth, operates on the principle of Bodhichitta Prosperity – before we can give, we must be stable and secure ourselves.  Bodhichitta means “awakening mind” and as His Eminence Garchen Rinpoche explained in teachings on Bodhichitta,  This practice creates financial stability, laying a strong foundation for generosity. It’s an understanding that resonates with our everyday life experiences: when our own needs are satisfied, it’s easier to reach out, share, and give to others.

The quickest way to receive blessings and create merit is to practice generosity. First, stabilize your own situation, just like safety instructions on an airplane tell you to secure your own mask before helping others. Then, as your own fortunes solidify, allow your practice to naturally evolve into a practice of offering and giving.

By fostering a sense of financial security within ourselves first, the Jambhala prosperity practice creates the mental space necessary for practices associated with kindness and giving. We are freed from the preoccupations and stress that come with financial insecurity and can focus our energies on cultivating love and compassion for others.

Wealth as a Method to Enlightened Mind

More than just a technique for financial wealth, this practice is essentially a tool paving the way towards Bodhichitta, a spontaneous wish to attain enlightenment motivated by great compassion for all sentient beings. When we are secure and stable, our hearts open up naturally, and we become receptive to the higher truths of life – this is when true Bodhichitta begins to blossom.

In conclusion, whether you seek financial stability or wish to unlock the gates of generosity and Bodhichitta within you, the Jambhala Prosperity Practice presents a profound path of transformation, blending the material and spiritual aspects of life in a unique, enlightening way.

Meet Jambhala: The Enlightened Deity of Fortune and Wealth

“Jam” means “Deity or gathering”. “Bhah” means “gold or wealth”. “La” means “to honor”. “Dzambhala” means “Precious Golden Deity, who gathers or brings the wealth of spirituality or Dharma and material security or accomplishment to our lives”. Wealth also includes auspicious conditions, such as health, attracting helpful people and other aspects of overall “good fortune.” [2]

Jambhala is often transliterated as Dzambala, Zambala, Zambhala or Jambala — although to help with pronunciation Jambhala is the closest. In the original Sanksrit, the character is ja or ज. Yellow Jambhala is usually the center of the mandala of five Jambhalas, and is the most popular as a standalone practice. He is a member of Ratnamasambhava’s Jewel Buddha Family in the South of the Dhyani Buddha Mandala, the golden or yellow Ratna Buddha Family.

Discovering the Five Wealth Jambhalas: Unique Practices and Mantras

Meet the Five Jambhalas, deities originating from diverse teaching lineages who collectively form a mandala of bodhichitta prosperity, or enlightened mind wealth. These deities, each with their unique form and mantra, are bound by their common pursuit – to eliminate poverty and create financial security. They emanate from four of the Buddha Families, with the fifth arising from Avaolokiteshvara. All activite different methods of auspicious activity. All specialize in bringing auspiciousness for the benefit of sentient beings, but with a focus on different activities:

• Yellow Jambhala, of the Ratna Jewel Family, attracts auspicious circumstances
• White Jambhala, of Buddha Family, and an emanation of Avalokiteshvara, pacifies obstacles to auspiciousness
• Green Jambhala of the Karma Family, activates all activities of wealth and prosperity
• Red Jambhala of the Padma Family, magnetizes good fortune and helpful people
• Black Jambhala, of the Vajra Family, takes the most ferocious approach, bringing power and fierceness to the activities of prosperity.

At the center of any mandala involving multiple Dzambhalas is a form of Yellow Jambhala known as Namtoshe in Tibetan and Vaisravana in Sanskrit.  He is normally yellow, riding on a splendid snow lion, and carries a magnificent parasol in one hand and the jewel-vomiting mongoose in the other.

Yellow Jambhala and Namtoshe are the most popular and widely practiced, as he has power over our prosperity in all six realms. Originating from Ratnasambhava, the Buddha of Giving, he is portrayed as a robust deity, yellow in color, holding a mongoose in his left hand which spews endless jewels. His practice and mantras assist in enhancing wealth and overcoming financial obstacles.

Nearly as popular is White Jambhala, a powerful Enlightened deity emanating from Avalokiteshvara. He is especially favored by monks. Unlike his yellow counterpart, the white Dzambhala rides a dragon, a symbol of auspiciousness. Known to bless his devotees with physical and mental wellness, he also aids in increasing wealth by pacifying the causes of poverty and obstacles to success.

Green Jambhala is recognized as an emanation of Buddha Amoghasiddhi and is often, but not always, depicted with his co-equal Wisdom counterpart.  In a vibrant green hue, this Dzambhala sits on a moon throne, and is credited with the power to prevent disasters and bring wealth and success through the windy activity of the karma family.

Red Jambhala, an emanation of Amitabha Buddha, is said to help people overcome financial struggles, assisting them in finding their fortune and wealth by attracting the circumstances and helpful people needed to succeed. Red in color, he is usallly yabyum with his co-equal wisdom goddess,  often depicted holding a mongoose, the source of jewels, symbolizing the treasury of wealth he provides.

Finally, when all other types of activity are not enough, Black Dzambhala, an emanation of Akshobhya Buddha, is believed to be the most powerful among the Dzambhala family due to his wrathful, fast activities and powers. Portrayed as a deity in wrathful form, he powerfully creates the circumstances for wealth, luck, and prosperity, while safeguarding his devotees from harm and financial instability.

Although not originally taught as a “group practice”, with each Dzambhala arising from various lineages, in the last few hundred years, the practices have combined, bringing all five into a collective mandala. Whether practiced individually, to focus on one energy, or as a mandala of five Dzambhalas, they are considered a very effective method of bringing the circumstances for Bodhichitta and Compassion into our practices through prosperity and auspiciousness for the benefit of all.

Texts and Lineages

The various Jambhalas arise from different Sutra, Tantra and lineage teachings.

Yellow Dzambhala: Auspicious Jewel

The Yellow Dzambhala, known as an auspicious jewel, is said to be the manifestation of Buddha Ratnasambhava Himself. Seated on a lotus, sun, and moon disk, he is often portrayed in a richly ornamented yellow color symbolizing the earth and fertility. Yellow Dzambhala is shown holding a mongoose in his left hand, which is often seen ejecting jewels, representing his power to grant material benefits and wealth.

Vaisravana is an elaborate form of Yellow Dzambhala, distinguished by his Snow Lion mount and a magnificent auspicious parosol.

Unique Attributes and Practice

Unlike other Dzambhalas, Yellow Dzambhala is often seen sitting atop a treasure, further emphasizing his association with wealth and prosperity. The practice associated with Yellow Dzambhala involves visualizing him as a fully enlightened Buddha, radiating yellow light, and reciting his mantra. This practice is known for creating a positive potential for wealth and abundance, in addition to promoting generosity and encouraging a spirit of sharing.

His main practice is offerings and mantras. The more elaborate and very powerful water offering is special to all forms of Dzambhala. This tradition arises from Maha Prajna-Paramita Sutra. At one time Shakyamuni Buddha, while teaching, was attacked by jealous Devadatta, intent on murder. He threw giant rocks at Buddha, intending to kill him.

All five forms of Dzambhala manifested instantly, surrounding him and protecting him. Yellow Dzambhala and White Dzambhala were struck on the head and Black Dzambhala on his stomach, saving Buddha from injury.

In an act of profound blessing, Buddha extended his hand towards Zambhala, releasing a sublime nectar imbued with wisdom, compassion, and love. Upon contact, this heavenly elixir healed Zambhala’s head and stomach, leading them into a state of profound bliss and tranquility. Not only did this purify the Zambhalas, cleansing them of any impurities and obstructions, but it also tended to their wounds. Overwhelmed with gratitude for this gift, Zambhala bowed deeply before Buddha in heartfelt thanks.

Sakyamuni Buddha said to him, “As I have healed you and I poured this holy nectar onto you, in the future any one of my students or student’s students who invokes your power and pours water onto your head – bestow on them wealth, give them the two types of wealth, material wealth and spiritual wealth, more importantly spiritual wealth.” After that, Jambhala folded his hands and said, “I will do as you have said and I promise that I will do that.”

Correlation with Buddha Ratnasambhava

The Yellow Dzambhala is believed to be closely associated with Buddha Ratnasambhava, one of the Five Dhyani Buddhas. This strong alignment is indicative of the primary spiritual quality that Yellow Dzambhala promotes: the complete fulfillment of spiritual and material needs, as both are considered essential for the path towards enlightenment.

Mantra Energy of the Yellow Dzambhala

To tap the energy of the Yellow Dzambhala, we commonly chant his mantra. His mantra brings the powerful blessings of Yellow Dzambhala, eliminating hindrances to wealth and attracting fortunate circumstances. In addition, offerings such as water, incense, and gemstones are frequently made to honor the deity  and create auspicious merit.

Despite being primarily associated with material wealth, Yellow Dzambhala also symbolizes the wealth of wisdom and compassion. Yellow Dzambhala helps bring good fortune to practitioners for stability of practice and to facilitate generosity. The wealth is not just material, but spiritual wealth, the precious jewel of compassionate Dharma practice.

Mantra

His mantra is

Om Jambhala Jalendraye Svaha

This mantra is often transliterated differently in Tibetan or Napalese versions (although the above transliteration is closest to the intended Sanskrit pronunciation) as :

Om Dzambhala Dzalen Traye Svaha

or

Om Zambala Zalendhraye Soha

• Om – represents the Body, Speech and Mind of the Buddhas. Om is deriviative 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.
• Jambhala – this syllable is the name of Yellow Dzambhala, which translates as ”Precious Wealth Deity” and in a mantra, his name draws him near, invoking him. Dzam means “deity.” Bhah means wealth or gold. La means “to honor”
• Ja len dra ye – this  assembly of syllables contextual means various things, in the context of Yellow Dzambla practice  it can be thought of as: “deity (Ja) free me from that which obstructs me.” This could represent the manifestation of physical, such as affluence, wealth and means, and emotional, or mental hindrances that are hindering the path to enlightenment
• 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.”

AN 8.54 PTS: A iv 281 Dighajanu (Vyagghapajja) 

Sutta: Conditions of Welfare

translated from the Pali by Narada Thera [3]

Thus have I heard. Once the Exalted One was dwelling amongst the Koliyans, in their market town named Kakkarapatta. Then Dighajanu, a Koliyan, approached the Exalted One, respectfully saluted Him and sat on one side. Thus seated, he addressed the Exalted One as follows:
“We, Lord, are laymen who enjoy worldly pleasure. We lead a life encumbered by wife and children. We use sandalwood of Kasi. We deck ourselves with garlands, perfume and unguents. We use gold and silver. To those like us, O Lord, let the Exalted One preach the Dhamma, teach those things that lead to weal and happiness in this life and to weal and happiness in future life.”
Conditions of Worldly Progress
“Four conditions, Vyagghapajja, conduce to a householder’s weal and happiness in this very life. Which four?
“The accomplishment of persistent effort (utthana-sampada), the accomplishment of watchfulness (arakkha-sampada), good friendship (kalyanamittata) and balanced livelihood (sama-jivikata).
“What is the accomplishment of persistent effort?
“Herein, Vyagghapajja, by whatsoever activity a householder earns his living, whether by farming, by trading, by rearing cattle, by archery, by service under the king, or by any other kind of craft — at that he becomes skillful and is not lazy. He is endowed with the power of discernment as to the proper ways and means; he is able to carry out and allocate (duties). This is called the accomplishment of persistent effort.
“What is the accomplishment of watchfulness?
“Herein, Vyagghapajja, whatsoever wealth a householder is in possession of, obtained by dint of effort, collected by strength of arm, by the sweat of his brow, justly acquired by right means — such he husbands well by guarding and watching so that kings would not seize it, thieves would not steal it, fire would not burn it, water would not carry it away, nor ill-disposed heirs remove it. This is the accomplishment of watchfulness.
“What is good friendship?
“Herein, Vyagghapajja, in whatsoever village or market town a householder dwells, he associates, converses, engages in discussions with householders or householders’ sons, whether young and highly cultured or old and highly cultured, full of faith (saddha), full of virtue (sila), full of charity (caga), full of wisdom (pañña). He acts in accordance with the faith of the faithful, with the virtue of the virtuous, with the charity of the charitable, with the wisdom of the wise. This is called good friendship.
“What is balanced livelihood?
“Herein, Vyagghapajja, a householder knowing his income and expenses leads a balanced life, neither extravagant nor miserly, knowing that thus his income will stand in excess of his expenses, but not his expenses in excess of his income.
“Just as the goldsmith, or an apprentice of his, knows, on holding up a balance, that by so much it has dipped down, by so much it has tilted up; even so a householder, knowing his income and expenses leads a balanced life, neither extravagant nor miserly, knowing that thus his income will stand in excess of his expenses, but not his expenses in excess of his income.
“If, Vyagghapajja, a householder with little income were to lead an extravagant life, there would be those who say — ‘This person enjoys his property like one who eats wood-apple.’ If, Vyagghapajja, a householder with a large income were to lead a wretched life, there would be those who say — ‘This person will die like a starveling.’
“The wealth thus amassed, Vyagghapajja, has four sources of destruction:
“(i) Debauchery, (ii) drunkenness, (iii) gambling, (iv) friendship, companionship and intimacy with evil-doers.å
“Just as in the case of a great tank with four inlets and outlets, if a man should close the inlets and open the outlets and there should be no adequate rainfall, decrease of water is to be expected in that tank, and not an increase; even so there are four sources for the destruction of amassed wealth — debauchery, drunkenness, gambling, and friendship, companionship and intimacy with evil-doers.
“There are four sources for the increase of amassed wealth: (i) abstinence from debauchery, (ii) abstinence from drunkenness, (iii) non-indulgence in gambling, (iv) friendship, companionship and intimacy with the good.
“Just as in the case of a great tank with four inlets and four outlets, if a person were to open the inlets and close the outlets, and there should also be adequate rainfall, an increase in water is certainly to be expected in that tank and not a decrease, even so these four conditions are the sources of increase of amassed wealth.
“These four conditions, Vyagghapajja, are conducive to a householder’s weal and happiness in this very life.
Conditions of Spiritual Progress
“Four conditions, Vyagghapajja, conduce to a householder’s weal and happiness in his future life. Which four?
“The accomplishment of faith (saddha-sampada), the accomplishment of virtue (sila-sampada), the accomplishment of charity (caga-sampada) and the accomplishment of wisdom (pañña-sampada).
“What is the accomplishment of faith?
“Herein a householder is possessed of faith, he believes in the Enlightenment of the Perfect One (Tathagata): Thus, indeed, is that Blessed One: he is the pure one, fully enlightened, endowed with knowledge and conduct, well-gone, the knower of worlds, the incomparable leader of men to be tamed, the teacher of gods and men, all-knowing and blessed. This is called the accomplishment of faith.
“What is the accomplishment of virtue?
“Herein a householder abstains from killing, stealing, sexual misconduct, lying, and from intoxicants that cause infatuation and heedlessness. This is called the accomplishment of virtue.
“What is the accomplishment of charity?
“Herein a householder dwells at home with heart free from the stain of avarice, devoted to charity, open-handed, delighting in generosity, attending to the needy, delighting in the distribution of alms. This is called the accomplishment of charity.
“What is the accomplishment of wisdom?
“Herein a householder is wise: he is endowed with wisdom that understands the arising and cessation (of the five aggregates of existence); he is possessed of the noble penetrating insight that leads to the destruction of suffering. This is called the accomplishment of wisdom.
“These four conditions, Vyagghapajja, conduce to a householder’s weal and happiness in his future life.”
Energetic and heedful in his tasks, Wisely administering his wealth, He lives a balanced life, Protecting what he has amassed. Endowed with faith and virtue too, Generous he is and free from avarice; He ever works to clear the path That leads to weal in future life. Thus to the layman full of faith, By him, so truly named ‘Enlightened,’ These eight conditions have been told Which now and after lead to bliss.

The Jewel Family: Exploring the Connection to Ratnasambhava

Yellow Jambhala manifests as the generousity and abundance aspect of Buddha Ratnasambhava, who is the Buddha of the illustrious Jewel Family. His practices help us in two ways:

• Stability in our life conditions allows us to practice Dharma. We practice Dharma with the ultimate goal of benefiting all sentient beings, including ourselves
• Stability encourages generosity and the urge to help others and to support the spread of Buddha Dharma. Generosity, in turn, is the opponent of Greed (Sanskrit Raga), one of Three “poisons” in Buddhism

In Buddhism, the terms ‘three poisons‘ (Sanskrit: triviṣa; Tibetan: dug gsum) or the ‘three unwholesome roots’ (Sanskrit: akuśala-mūla; Pāli: akusala-mūla) refer to the root kleshas, the origin of human misery. These three are: Moha (representing delusion or confusion), Raga (symbolizing sensual attachment or greed), and Dvesha (indicating aversion or hatred).

Ratnasambhava, the transcendental Buddha who symbolizes richness and fruitfulness,  is the Buddha of the Earth element, and is closest to our reality. His profound influence on Jambhala is evident in the wealth deity’s commitment to aiding all sentient beings in cultivating an abundant mindset.

Generosity opposes Greed

Generosity fundamentally opposes greed, serving as a mirror reflecting the damaging effects of our attachment to material possessions.  Generosity arises from our own stability and resources . By embracing Jambhala’s teachings and following his practice, we are shown a practical way to enjoy a stable life, conducive to Dharma practice.

The visualization of Yellow Jambhala, represented holding a jewel-spewing mongoose in one hand, and a fruit in another, is a symbolic expression of Ratnasambhava’s attribute of abundance and a reminder of the importance of generosity. When engaged in Jambhala’s practice, practitioners are encouraged to focus on this imagery and contemplate its deeper symbolism, while striving to embody the qualities represented.

By invoking Yellow Jambhala, an aspect of Buddha Ratnasambhava, we are given powerful tools to overcome our own greed. We are nudged gently, yet firmly towards celebrating abundance not as an end, but as a means to contribute generously to the welfare of all.

Resources
– Berzin, Alexander. “The Five Buddha-Families and Five Dhyani Buddhas.” Study Buddhism, Berzin Archives, studybuddhism.com/en/advanced-studies/vajrayana/tantra-advanced/the-five-buddha-families-and-five-dhyani-buddhas.
– Rinpoche, Pabongka. Liberation in the Palm of Your Hand: A Concise Discourse on the Path to Enlightenment. Wisdom Publications, 2006.

Images

1. Vajayana Print https://www.etsy.com/ca/listing/818543476/namtoshe-with-five-jambala-thangka-high
2. Vajrayana Print https://www.etsy.com/ca/listing/831887771/namtoshe-with-five-jambala-thangka-high
3. Tangka Nepal on Etsy: https://www.etsy.com/ca/listing/1295120592/5-dzambalas-with-ratnasambhava-at-top-in
4. Vajrayana Print Jambala https://www.etsy.com/ca/listing/820353410/jambala-god-of-wealth-kubera-tibetan
5. Tangka Nepal: https://www.etsy.com/ca/listing/1132633951/jambala-thanka-in-tibetan-buddhist-art-l

Citations

[1] Vajrakilaya: A Complete Guide with Experiential Instructions 

by Kyabje Garchen Rinpoche

• Snow Lion (February 8, 2022)
• Language ‏ : ‎ English
• Paperback ‏ : ‎ 504 pages
• ISBN-10 ‏ : ‎ 1611809053
• ISBN-13 ‏ : ‎ 978-1611809053

[2] Gyalten Sogdzin Rinpoche source: https://soundcloud.com/user-694826757/yellow-jambhala-mantra-sanskrit

[3] “Dighajanu (Vyagghapajja) Sutta: Conditions of Welfare” (AN 8.54), translated from the Pali by Narada Thera. Access to Insight (BCBS Edition), 30 November 2013, http://www.accesstoinsight.org/tipitaka/an/an08/an08.054.nara.html .

Why is Achala, the ferocious form of enlightenment, so popular in most schools of Mahayana Buddhism? Why is Achala the ultimate manifestation of wrathful compassionate activity? Why does he resemble a stern warrior or enforcing police officer with weapons drawn?

Fudo Myoo in Japan

In Japan, we visualize Achala, or Fudo Myoo, as the wrathful soldier form. He is the same deity as Vairochana Buddha, a wrathful emanation of the Buddha of Light. He is prominent in the Maha Vairochana Sutra and is also described with his symbolism in the Aryachala Sutra:

At that time, there was a great wisdom king in the vast assembly of Vairocana.
This great wisdom king possesses unlimited majestic power,
Having the virtue of great compassion, he appears in a blue-black form.
Having the virtue of great stillness, he sits on an adamantine rock.
Having great wisdom, he manifests great flames.
He wields the great sword of wisdom to destroy greed, ignorance, and hatred.
He holds the snare of samādhi to bind those hard to tame.
Because he is the formless Dharmakaya identical with space, he has no fixed abode;
his only dwelling is within the hearts of sentient beings.
Although the minds and inclinations of sentient beings differ,
by each one’s desires, he bestows blessings and provides whatever is being sought.
At that time, the great assembly, having heard this sūtra, rejoiced greatly, faithfully accepted it, and put it into practice.

Our Youtube Video on the topic:

Why is an Enlightened One so warrior-like?

If he is an Enlightened One, why is he so warrior-like? He is chief among the Vidyarajas or Wisdom Kings. He is so stern and all-powerful that his full Sanskrit name, Arya Acalanatha, means “Noble Immovable Lord, ” indicating that nothing can shake his attention or power.

Fudo Myoo, or Achala in Sanskrit, is instantly recognizable by the classic blue-black body of wrath, the raised sword, and the ferocious face. He looks like a warrior who never rests, guarding the temple and our hearts and practicing with Enlightened wrathful compassion. Just like our stern parent protects us from harm as children, Achala is metaphorically ready to fight off our obstacles with his great Vajra sword.

• Full Feature on Maha Vairocahana>>

Fudo Myoo’s Symbolism

In the classical visualization, he has one fanged tooth protruding up from his snarling mouth and one down — indicating his wrathful activities are directed at all six realms of beings, below and above. Likewise, he often has one wrathful eye looking upwards and one looking downwards.

This is the type of warrior we need when facing difficulties, war, strife, poverty, illness, or suffering. Who do you go to for protection when you’re under attack from overwhelming evil-doers? The well-armed Dharma warrior who is heroically devoted to law and order and protection, or the kindly monk focused on mindful meditation? In those difficult times, the image of the warrior or policeman triggers the needed meditative response. We can certainly take refuge in the peaceful monk — but that great sword and wrathful face of Fudo Myoo inspires great confidence when facing challenging adversaries. He is especially reassuring in his form with a lotus crown on the top of his head, reminding us that he is fully Enlightened even though he is wrathful compassion.

Countless Forms of Buddha

In Mahayana Buddhism, we visualize the Buddha in countless forms as part of the meditation on the Enlightened body, speech, and mind. The form we imagine is the Enlightened body, his mantra, and sutra are the Dharma or Enlightened speech, and the mind is the essence, represented symbolically by the seed syllable.

Every Buddha has a wrathful emanation form, a heroic form, and other forms. Maha Vairochana, the cosmic Adi Buddha, emanates in every Enlightened form according to the important Maha Vairochana Sutra. This particular wrathful emanation of Vairochana is Achala or Fudo Myoo.

Maha Vairochana and Achala Together

They are almost always together in a temple, with Maha Vairochana as the center of attention, guarded by the wrathful Achala. In the cosmic mandala, Maha Vairochana is the mandala’s center, surrounded by the four Dhayani Buddhas. At the same time, Achala or Fudo Myoo is the center of the wrathful mandala, surrounded by the four wrathful aspects of the Dhyani Buddhas.

Achala’s mantra is the Mantra of Compassionate Help to signify his Buddhist role. He is the activity of wrathful compassionate activity.

He is so vital he is seen as a manifestation of either Maha Vairochana, Akshobya, or Manjushri, depending on the lineages, although in the primary Sutras he is a manifestation of the great cosmic Buddha Maha Vairochana

Maha Vairochana Sutra

The main lineages arise from the Maha Vairochana Sutra, but other emanations appear in lineage practices according to various Sarma traditions in Tibet. He was very popular in India in the 8th and 9th centuries, with 6 Sanskrit texts dedicated solely to his practice, translated by the master Amoghavajra. His practice spans Nepal, Tibet, China, Japan, and worldwide. In China, he is known as Bùdòng Míngwáng 不動明王 .

Achala’s seed syllable, or mind essence, is hāṃ, a syllable of wrathful power and respect. It is often confused with Hum, which looks similar and sounds similar. There is a “hum” in his mantra, but his seed syllable is the Ham.

Achala’s Mantra in Sanskrit

He has several mantras, but his most important is called “The mantra of Compassionate Help,” reflecting the purpose of this wrathful and ferociously beautiful emanation of Maha Vairochana. This mantra is from the all-important Maha Vairochana Sutra, both in the long and short forms.

The lmantra of compassionate help is:

namaḥ samanta vajrā nāṃ caṇḍa-mahā roṣaṇa-sphoṭaya hūṃ traṭ hāṃ māṃ
नमः समन्तवज्राणां चण्डमहारोषणस्फोटय हूँ त्रट् हाँ माँ

In English, this translates, more or less, as:

Homage to the all-encompassing Vajra! O violent one of great wrath, destroy all obstacles, negativities, and evil!

Even though this is a reasonable translation, mantras should be chanted in Sanskrit, as seed syllables have layers of meaning, and sounds and vowels are sacred. For example, the seed syllable of Achala is Ham. Translating it as “violent one of great wrath” only carries one of the central aspects of the seed syllable.

There is also a shorter mantra of Achala or Fudo Myoo found in the Maha Vairocahana Sutra:

Namaḥ samanta vajrā nāṃ hāṃ

Which more or less translates as “Homage to the all-encompassing Vajra wrathful hero”. Here, we’re contextualizing Ham as “wrathful hero” to show that Ham has numerous meanings.

Achala’s poses and consistent appearance

Although there are several poses and even different color aspects of Achala, he is consistently portrayed in all aspects with his vajra sword and usually his noose. He is always wrathful, fanged, and usually blue-black but has red and yellow aspects.

In Japan, he is usually firmly seated or standing on a rock or stone to convey he is implacable and immovable in his wrathful compassion. Nothing can move him from his mission of protecting the Buddha Dharma.

In the Japanese visualization of Fudo, he usually has a lotus on his head as an ornament to signify compassion and Enlightenment. He is surrounded by a nimbus or halo of flames called Garuda Flames. His sword is a special one, called the three-pronged Vajra sword, or sanko ken, the most powerful of weapons. He can also be portrayed with the Dragon King sword, in which a naga appears coiled around the blade. This is the special sword of Dragon King Kurikara.

Heaven and Earth Eyes

In Japan, he can be portrayed either with two fierce eyes or, more commonly, with “heaven and earth” eyes, which means one eye wide open and looking up toward heaven and the other narrowed and squinting down at earth. If he has heaven and earth eyes, he is usually portrayed with two fangs, one pointing up to heaven and one down toward earth. The up-pointing fangs symbolize his connection to the realm of the Purelands of the Buddhas, and the down-pointing fang symbolizes he also protects lower realms and sentient beings. They also represent yin and yang and male and female.

Achala contains the essence of all of these. He is wrathful and active in his compassionate help but called the Immovable one because of his implacable power over all realms. He has one eye on heaven and one on earth. His wrathful compassion, symbolized by the two teeth, embraces both the Buddha Realms and the Samsaric Realms.

Duality and Non-Duality Together

Why are Achala’s eyes important? The heaven and earth eyes derive again from the important Maha Vairochana Sutra and symbolize duality and non-duality — reflecting he is both dualistic and non-dualistic.

Although Fudo Myoo is blue or black, like deep space, in Japan, he also has aspects of Aka Fudo, which means Red Fudo, and Ki Fudo, who is yellow, although rare and esoteric.

Achala’s Many Attendants

Although Achala has an entourage of acolytes, usually with two, eight thirty-six, or forty-eight named, these represent the forces of nature. The two primary attendants, often seen serving him, are Kimkara and Chetaka. Kimkara is usually white, with his hands joined in respect. Chetaka is ordinarily red and holds a vajra in his left hand and a vajra staff in his right.

In South Asian Buddhist art, he can appear standing or kneeling on one knee, often with the sword raised as if to strike. In the Caṇḍamahāroṣaṇa Tantra, he is described this way:

His right hand is terrifying, with a sword in it,
His left is holding a noose;
He is making a threatening gesture with his index finger,
And bites his lower lip with his fangs.
Kicking with his right foot,
He is smashing the four Māras.
His left knee is on the ground.
Squint-eyed, he inspires fear.
He makes a threatening gesture at the Earth,
He is kneeling on the cap of his left knee.
He is of blue color and wears a jeweled headdress.
“A princely youth, Wearing Five Braids of Hair,
Adorned with all the ornaments,
He appears to be sixteen years old,
And his eyes are red—he, the powerful one.

The Go-To Practice for Obstacles

Whether we visualize Achala or Fudo Myoo in the exotic and beautiful Japanese form, or the Mara-tromping South Asian style, he is the go-to practice for people facing obstacles, negativities, war, disease or ripening negative karma. As the wrathful activity of the great Maha Vairochana, he brings the power of the Enlightened Cosmic Buddha into our lives.

The Wisdom Kings Vidyarajas or Myoo

Myoo literally translates as Wisdom King, so all five have Myoo at the end of their names in Japanese. Fudo Myoo is the chief Wisdom King, in the center.

They are sometimes called the Five Guardian Kings and in Sanskrit we say Vidyarajas. Vidya means WIsdom and Raja means King. You see Vidyarajas in many Sadhanas and praises in Sanskrit. Wisdom Kings are enlightened, and active.

Each Direction has associated Buddhas, Bodhisattvas, Dakinis and Protectors, and Wisdom Kings. In Chinese and Japanese (Shingon and Tendai) esoteric Buddhism, the Five Great Wisdom Kings (五大明王, Jp. Godai Myōō; Ch. Wǔ Dà Míngwáng), also known as the Five Guardian Kings, are a group of vidyārājas who are considered to be both the fierce emanations of the Five Wisdom Buddhas and the guardians of Buddhist doctrine.

Organized according to the five directions (the four cardinal points plus the center), the Five Kings are usually defined as follows:

• Acala / Acalanātha (不動明王; Jp. Fudō Myōō; Ch. 不動明王, Bùdòng Míngwáng) – Manifestation of Mahāvairocana, associated with the center
• Trailokyavijaya (降三世明王; Jp. Gōzanze Myōō; Ch. Xiángsānshì Míngwáng) – Manifestation of Akṣobhya, associated with the east
• Kuṇḍali / Amṛtakuṇḍalin (軍荼利明王, Jp. Gundari Myōō; Ch. Jūntúlì Míngwáng) – Manifestation of Ratnasambhava, associated with the south
• Yamāntaka (大威徳明王; Jp. Daiitoku Myōō; Ch. Dàwēidé Míngwáng) – Manifestation of Amitābha, associated with the west
• Vajrayakṣa (金剛夜叉明王, Jp. Kongōyasha Myōō; Ch. Jīngāng Yèchā Míngwáng) – Manifestation of Amoghasiddhi, associated with the north in the Shingon school
• Ucchuṣma (烏枢沙摩明王; Jp. Ususama Myōō; Ch. Wūshūshāmó Míngwáng) – Associated with the north in the Tendai school

Some of these you’ll recognize, such as Kundali from Vajrayogini and Heruka practice or Yamantaka from Highest Yoga practices in Gelug traditions, etc, where they can emanate as Yidams or Dharmapalas, but here they are Wisdom Kings, and in Sutra they are normally classed as Wisdom Kings.

CONTENTS

0:00 Introduction Why is the King of Prayers, the King?

00:45 A complete Buddhist practice “how to”

01:14 The seven limbs of practice as remedies for seven poisons in Buddhism

02:32 Visualization from the Gaôçavyüha chapter of the Avatamsaka Sutra

03:42 Chanting of the King of Aspiration Prayers in Sanskrit (with hard sub Sanskrit for chanting and English for translation.)

Why is the King of Prayers, the king?

This prayer, recommended by many Mahayana teachers, is translated as “The Extraordinary Aspiration of the Practice of Samantabhadra” and is from the Gandavyuha Sutra.

Samantabhadra, Universal Good Bodhisattva, offers us the entire path to becoming a Bodhisattva, for the benefit of all sentient beings! It’s literally, in modern terms, a complete “how-to.” It is also a complete practice. Reciting this prayer, in sacred Sanskrit, together with Refuge and Dedication is literally a complete daily Bodhisattva practice. It includes all “seven limbs of practice” and the Bodhichitta vow and aspiration.

• The seven limbs are the “remedies” for the “Poisons” in Buddhism.
• These are: Prostration and devotion, which purifies the poison of our arrogance
• Offerings to all the Buddhas and Bodhisattvas without exception which purifies the poison of greed
• Confession of Negativity and past faults, which purifies the poison of anger
• Rejoicing the virtue of all Buddhas and Bodhisattvas, which purifies the poison of wrong views
• Requesting the Buddhas and Bodhisattvas continue to turn the wheel of Dharma and teachings, which purifies the poison of doubt
• Requesting the Bodhisattvas not pass into Nirvana, asking they remain in Samsara to save all beings from suffering, which purifies the poison of ignorance
• Dedicating the merit of all devotion, offerings and practice to the benefit of all sentient beings, which purifies the poison of jealousy.

Although frequently translated, it is an especially empowered practice when chanted in sacred Sanskrit.

In Devanagari, the King of Prayers is:

यावत के च दशश लोके सवयवगता नरसहाः। तान वदम सव अशेषान् कायतु वाच मनेन सः ेरजोपमकायमाणैः सवजनान करोम णामम्। सवजनाभमुखेन मनेन भचरीणधानबलेन एकरजा रजोपमबुा बुसुतान नषणकु मये। एवमशेषत धमतधातुं सवाधमुयम पूण जनेभः तेषु च अयवणसमुान् सववरासमुतेभः। सवजनान गुणान् भणमान- तान् सुगतान् तवमी अ सवान् पुपवरेभ च मायवरेभ- ṣ वावलेपनछवरेभः। दपवरेभ च धूपवरेभः पूजन तेषु जनान करोम ववरेभ च गवरेभ- णपुटेभ च मेसमेभः। सववशवयूहवरेभः पूजन तेषु जनान करोम या च अनु र पूज उदारा तान धमु य म सव जनानाम्। भ चरीअ धमु बलेन व द म पूजयमी जन सवा न य कृ तं म य पाप भवे या रागतु ेषतु मोहवशेन। ṣ कायतु वाच मनेन तथैव तं तदेशयमी अ सव म् य दश श पु य जग य शै अशै येक जनानाम्। बु सुतानथ सव जनानां तं अनुमोदयमी अ सव म् ये च दश श लोक द पा बो ध वबु अस त ा ताः। तान स व अ येष म नाथां च अनु र वत नताय व दनपूजनदे शनताय मोदन येषणयाचनताय।य शुभं म य सं चतु क चद् बोध य नामयमी अ सव म आकाश य तः यावत्, याव जगतः तः । तावम् मम तःभूयात् जग ःखा न न नतः

You might visualize, as recorded in the original Sutra by Sudhana who meets Samantabhadra. As he listens to the Aspiration prayer, he sees visions of all worlds and universes of the past the present and the future. Joyfully, he looks more closely and sees infinite Buddha Purelands in every pore of Samsantabhadra’s body. He sees countless Buddha’s and Bodhisattvas in the very atoms that make up the body of Universal Good Bodhisattva Samantabhadra.

As with Sudhana, as we chant this prayer, we try to imagine we are taking refuge, prostrating to, making offerings, confessing, rejoicing and requesting of every Buddha and Bodhisattva in every time, every world and every Pureland.

#Samantabhadra #Bodhisattva #Mahayana #Buddhism #buddhistmantra #sanskritprayer #sanskritchants #tibetanbuddhism

According to Geshe Tashi Tsering, Abott of Sera Mey Monastery [1]

“Samantabhadra’s King of Prayers is a practice text composed to help us cultivate the heart qualities of kindness, care, concern, love and compassion. Developing these qualities will help bring us peace of mind, confidence and a heightened sense of purpose, as well as nurturing and strengthening our relationships.”

• Don’t miss the Youtube video embedded below with Geshe Tashi Tsering teaching on the King of Prayers.

You can also think of it as very complete teaching — on how to become a Bodhisattva! — and prayer and practice covering 45 separate points, from the five limbs (prostration, offerings, confession, and so on), then affirming the qualities of Bodhichitta, and the even, you could say, “how to be a Bodhisattva.” There’s much more to this very complete prayer and practice. We hope you’ll take the time to read the commentary by Jang Lung Pandita below. (Full commentary from the great Pandit after the actual prayer below!)

Why is the King of Prayers, the King?

Venerable Thubten Chodron explains[2]:

“Samantabhadra” is sometimes translated as “the universal good.” What is universally good? Bodhicitta—the aspiration to become a Buddha in order to be of the greatest and most effective benefit to all beings. Who possesses bodhicitta? Bodhisattvas. This prayer of aspiration summarizes all the extraordinary activities of bodhisattvas, as well as both the profound and extensive paths. For this reason, it is called “King of Prayers.”

The Most Extraordinary of Prayers

The King of Prayers: The Extraordinary Aspiration of the Practice of Samantabhadra, also known as The King of Prayers is from the Gaôçavyüha chapter of the Avatamsaka Sutra (translated by Jinamitra, Surendrabodhi, and Yeshe-de, circa 900 C.E.). Samantabhadra is the Primordial Buddha and embodies the enlightened mind of all Buddhas. Samantabhadracarya Pranidhana is his primary practice and aspiration.

The King of Prayers is considered to be the most extraordinary of prayers because it encapsulates the complete teaching of Tibetan Buddhism. It includes all the essential elements of the path to enlightenment, such as wisdom, compassion, and bodhichitta. The prayer also contains a powerful visualization practice that can help us to connect with Samantabhadra and receive his blessings.

Benefits of recitation of the Prayer

According to the commentary of the great Jang-lung Arya Pandita Nga-wang-lo-sang-ten-pay-gyel-tsen who lived 1770-1845 [4] the benefits of recitation, in this very life, are:

• Maintaining extraordinary merit
• Seeing the face of the Tathagatas — the Buddhas
• Attaining “equal fortune with Bodhisattvas”
• Extinguishing negative karmic obscurations

There are also benefits in future lives. These are all contained in the verses and commentaries.

Potent Practice for Merit and Purification

Lama Zopa Rinpoche and other great teachers recommend frequent recitation of the King of Prayers as it is an incredibly potent practice for purifying negativities, accumulating merit, and achieving our highest aspirations. By reciting this prayer we can invoke the blessings of Samantabhadra and connect with his wisdom and compassion. In doing so, we open ourselves up to limitless possibilities for growth and transformation.

If you are looking for a practice that will benefit all beings and help you to achieve your highest goals, then look no further than the King of Prayers. Start your journey today by reciting this powerful prayer and invoking the blessings of Samantabhadra.

Geshe Tashi Tsering teaching on the King of Prayers — NOTE: This is one of 10 classes as videos on the Youtube Channel on the sublime King of Prayers: https://www.youtube.com/channel/UCUc0k-RyeqJML8sKc4D7jdw/videos

The King of Prayers

Arya bhadra charya prani dana raja (Sanskrit)

(translated by Jinamitra, Surendrabodhi and Yeshes-sde circa 900c.e.)

(Tib: phag pa bzang po spyod pai smon lan gyi rgyal po)

THE PRAYER OF WAYS HIGH AND SUBLIME