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

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

Chanting Vajrasattva’s 100 Syallable Mantra beautifully in Sanskrit:

Vajrasattva is the Ultimate Buddha

Vajrasattva — like all Buddhist deities — defies the notion of ego. Therefore, there is no “who” and there is no “what.” It can be said that Vajrasattva, in ultimate reality is no different from any other Buddha. It can be said, in relative reality, that Vajrasattva can purify all our defilements, obscurations and obstacles.

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

It can also be said that Vajrasattva is none other than ourselves, visualized as a pure Buddha. It can be said that Vajrasattva is an emanation of Akshobya — or of Vajradhara, or of Samantabhadra. All of these are true at the same time and none of them really define Vajrasattva. In many ways, he is the ultimate expression of the idea of Yidam — a personal and effective meditational deity beyond ego, self, and illusory reality.

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

“Vajrasattva is a manifestation of Buddha Conquerer Vajradhara and his practice is one of the most powerful healing and purification techniques in Vajrayana Buddhism.” — Venerable Zasep Rinpoche

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

[Several teaching and mantra videos below.]

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

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

Vajrasattva Mantra chanted 21 times in Sanskrit with visualization images:

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

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

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

Vajrasattva, the great purifier

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

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

Purifying mental defilements and bad karma

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

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

Those aggregates (“Skandhas” in Sanskrit) are:

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

A video teaching on purification from Venerable Zasep Rinpoche:

Who is Vajrasattva?

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

What makes the practice so perfect?

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

Vajrasattva Mantra

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

OM VAJRASATTVA SAMAYA MANUPALAYA

VAJRASATTVA TVENOPATISHTHA

DRIDHO ME BHAVA

SUTOSHYO ME BHAVA

SUPOSHYO ME BHAVA

ANURAKTO ME BHAVA

SARVA SIDDHIM ME PRAYACCHA

SARVA KARMA SU CHAME

CHITTAM SHRIYAM KURU HUM

HA HA HA HA HO

BHAGAVAN SARVA TATHAGATA

VAJRA MAME MUNCHA

VAJRA BHAVA MAHA SAMAYA SATTVA

AH HUM PHAT

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

OM BENZA SATA SAMAYA MANU PALAYA

BENZA SATA TEY NO PA TEETA DEEDO MEY BAWA

SUTO KAYO MEY BAWA

SUPO KAYO MEY BAWA

A NU RATO MEY BAWA

SARWA SIDDI MEY PRA YA TSA

SARWA KARMA SU TSA MEY

TSEE TAM SHRI YAM KURU HUNG

HA HA HA HA HO BAGAWAN

SARWA TATAGATA BENZA MA MEY MUN TSA

BENZA BAWA MAHA SAMAYA SATA AH HUNG PEY

What does the mantra mean?

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

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

The mechanics of the practice

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

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

The Four Opponent Powers

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

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

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

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

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

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

Visualizing the Remedy

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

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

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

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

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

Mantra chanting of 100-syllable mantra:

Is initiation necessary?

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

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

Teaching on the Vajrasattva Mantra at Sravasti Abbey:

Visualization for the uninitiated

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

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

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

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

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

From the Heruka Root Tantra regarding Ganachakra:

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

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

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

 

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

GanaPuja or GanaChakra: What’s the Difference?

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

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

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

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

Ganachakra Tsog Dates

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

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

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

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

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

Ganapuja Dates

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

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

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

Ganapuja or Ganachakra Tsog Purpose

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

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

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

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

Differences in Offerings

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

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

Ganachakra or Tsog Offering — What it means

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

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

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

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

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

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

Pandit Ratna Raksherita explained:

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

Ganachakra Tsog is special

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

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

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

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

Actual method for Ganachakra

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

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

Dakini Day and Tsog 2024

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

Guru Rinpoche Day and Daka Tsog

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

NOTES

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

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, and overcomes Death itself. This is the Dharani Buddha taught, in his words:

“It can eliminate all evil karmic hindrances and eradicate the suffering of all evil paths.”

Video:

Full List of Benefits described by Buddha in Sutra:

• 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
• Harmonize relationships, including spouses, friends, associates
• Ultimately purifying us to be reborn in Sukhavati or other pure lands

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#佛頂尊勝陀羅尼經

解脫六苦

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, as transmitted by Shakyamuni Buddha:

namo bhagavate trailokya prativiśiṣṭāya buddhāya

bhagavate tadyathā oṃ viśodhaya viśodhaya

asamasama samanta avabhāsa spharaṇa gati gahana svabhāva viśuddhe

abhiṣiñcatu māṃsugata vara vacana

amṛta abhiṣeke mahāmantra pāneāhara āhara āyuḥ sandhāraṇi

śodhaya śodhaya gagana viśuddhe

uṣṇīṣa vijaya viśuddhesahasraraśmi sañcodite

sarva tathāgata avalokana ṣaṭpāramitā paripūraṇi

sarva tathāgata mati daśa-bhūmi prati-ṣṭhitesarva tathāgata

hṛdaya adhiṣṭhāna adhiṣṭhita mahāmudre

vajrakāya saharaṇa viśuddhesarva āvaraṇa apāya

durgati pariviśuddhepratinirvartaya āyuḥ śuddhe

samaya adhiṣṭhite maṇi maṇi mahāmaṇitathātā bhūta koṭi pariśuddhe

visphuṭa buddhi śuddhe

jaya jaya vijaya vijaya smara smarasarva buddha adhiṣṭhita śuddhe

vajre vajra garbhe vajraṃ bhavatu mama śarīraṁ

sarva sattvānāṁ ca kāya pariviśuddhesarva gati pariśuddhe

sarva tathāgatāśca me sama āśvāsayantu

sarva tathāgata sama āśvāsa adhiṣṭhitebudhya 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.

English Translation

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!

When you’re short on time, you can also chant the shorter mantra. We have a video of this beautiful chant here. This is called the Victory over Death mantra: 

For a feature on Ushanisha Vijaya Dharani with the full Sutra text and Dharani, and what it means, see Buddha Weekly’s feature here: https://buddhaweekly.com/?p=2533

• 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.
• It overcomes excessive attachments to pride and also desires and habitual enjoyment, which are the poisons of the heavenly or Deva Realm.

Needless to say, we suffer from all of these in the Human Realm.

#ushnishavijaya #namgyelma #namyalma #dharani #sanskrit #mantra #longlife

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

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

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

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

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

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

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

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

Buddha, Jesus, Lao Tzu — the visionaries

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

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

Does deeper understanding arise from imagination?

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

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

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

Waking up — stirring the mind to see beyond

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

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

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

Suffering teaches us to “directly experience”

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

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

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

Buddhism embraces the “Emptiness” and discard preconceptions

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

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

Creativity is a “vehicle of experience” in Vajrayana practice

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

Gelek Rimpoche explained (a full nutshell explanation!):

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

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

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

Rely on imagination, but trust in the Three Jewels

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

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

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

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

What about those who cannot visualize?

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

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

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

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

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

What about Aphantasia — the inability to “picture”

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

Dr. Bezin explained:

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

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

Notes

[1] Madhyantavibhaga

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

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

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

[5] Visualization Practice in Tantra, by Alexander Berzin

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

Dharani for the Six Types of Suffering

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

Video with 7 repetitions of the long Dharani in Sanskrit:

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

Ushnisha Vijaya Dharani Chanted in Sanskrit!

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

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

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

Two Realities: Both Legitimate

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

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

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

The story of the Devaputra from Sutra

Quoting from translation of The Ushnishavijaya Dharani Sutra:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

namo bhagavate trailokya prativiśiṣṭāya buddhāya bhagavate

tadyathā oṃ viśodhaya viśodhaya

asamasama samanta avabhāsa spharaṇa gati gahana svabhāva viśuddhe

abhiṣiñcatu māṃ

sugata vara vacana

amṛta abhiṣeke mahāmantra pāne

āhara āhara āyuḥ sandhāraṇi

śodhaya śodhaya gagana viśuddhe

uṣṇīṣa vijaya viśuddhe

sahasraraśmi sañcodite

sarva tathāgata avalokana ṣaṭpāramitā paripūraṇi

sarva tathāgata mati daśa-bhūmi prati-ṣṭhite

sarva tathāgata hṛdaya adhiṣṭhāna adhiṣṭhita mahāmudre

vajrakāya saharaṇa viśuddhe

sarva āvaraṇa apāya durgati pariviśuddhe

pratinirvartaya āyuḥ śuddhe

samaya adhiṣṭhite maṇi maṇi mahāmaṇi

tathātā bhūta koṭi pariśuddhe

visphuṭa buddhi śuddhe

jaya jaya vijaya vijaya smara smara

sarva buddha adhiṣṭhita śuddhe

vajre vajra garbhe vajraṃ bhavatu mama śarīraṁ

sarva sattvānāṁ ca kāya pariviśuddhe

sarva gati pariśuddhe

sarva tathāgatāśca me sama āśvāsayantu

sarva tathāgata sama āśvāsa adhiṣṭhite

budhya budhya vibudhya vibudhya

bodhaya bodhaya vibodhaya vibodhaya

samanta pariśuddhe

sarva tathāgata hṛdaya adhiṣṭhāna adhiṣṭhita mahāmudre svāhā

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

The Sutra is for Everyone of All Six Realms

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

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

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

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

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

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

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

Benefits of Dharani as Explained in Sutra

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

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

Dharani

The actual Dharani, as transmitted by Shakyamuni Buddha is:

namo bhagavate trailokya prativiśiṣṭāya buddhāya bhagavate

tadyathā oṃ viśodhaya viśodhaya

asamasama samanta avabhāsa spharaṇa gati gahana svabhāva viśuddhe

abhiṣiñcatu māṃ

sugata vara vacana

amṛta abhiṣeke mahāmantra pāne

āhara āhara āyuḥ sandhāraṇi

śodhaya śodhaya gagana viśuddhe

uṣṇīṣa vijaya viśuddhe

sahasraraśmi sañcodite

sarva tathāgata avalokana ṣaṭpāramitā paripūraṇi

sarva tathāgata mati daśa-bhūmi prati-ṣṭhite

sarva tathāgata hṛdaya adhiṣṭhāna adhiṣṭhita mahāmudre

vajrakāya saharaṇa viśuddhe

sarva āvaraṇa apāya durgati pariviśuddhe

pratinirvartaya āyuḥ śuddhe

samaya adhiṣṭhite maṇi maṇi mahāmaṇi

tathātā bhūta koṭi pariśuddhe

visphuṭa buddhi śuddhe

jaya jaya vijaya vijaya smara smara

sarva buddha adhiṣṭhita śuddhe

vajre vajra garbhe vajraṃ bhavatu mama śarīraṁ

sarva sattvānāṁ ca kāya pariviśuddhe

sarva gati pariśuddhe

sarva tathāgatāśca me sama āśvāsayantu

sarva tathāgata sama āśvāsa adhiṣṭhite

budhya budhya vibudhya vibudhya

bodhaya bodhaya vibodhaya vibodhaya

samanta pariśuddhe

sarva tathāgata hṛdaya adhiṣṭhāna adhiṣṭhita mahāmudre svāhā

In Devanāgarī Script:-

नमो भगवते त्रैलोक्य प्रतिविशिष्टाय बुद्धाय भगवते

तद्यथा ॐ विशोधय विशोधय

असमसम समन्त अवभास स्फरण गति गहन स्वभाव विशुद्धे

अभिषिञ्चतु मां

सुगत वर वचन

अमृत अभिषेके महामन्त्र पाने

आहर आहर आयुः सन्धारणि

शोधय शोधय गगन विशुद्धे

उष्णीष विजय विशुद्धे

सहस्ररश्मि सञ्चोदिते

सर्व तथागत अवलोकन षट्पारमिता परिपूरणि

सर्व तथागत हृदय अधिष्ठान अधिष्ठित महामुद्रे

वज्रकाय सहरण विशुद्धे

सर्व आवरण अपाय दुर्गति परिविशुद्धे

प्रतिनिर्वर्तय आयुः शुद्धे

समय अधिष्ठिते मणि मणि महामणि

तथाता भूत कोटि परिशुद्धे

विस्फुट बुद्धि शुद्धे

जय जय विजय विजय स्मर स्मर

सर्व बुद्ध अधिष्ठित शुद्धे

वज्रे वज्र गर्भे वज्रं भवतु मम शरीरं

सर्व सत्त्वानां च काय परिविशुद्धे

सर्व गति परिशुद्धे

सर्व तथागताश्च मे सम आश्वासयन्तु

सर्व तथागत सम आश्वास अधिष्ठिते

बुध्य बुध्य विबुध्य विबुध्य

बोधय बोधय विबोधय विबोधय

समन्त परिशुद्धे

सर्व तथागत हृदय अधिष्ठान अधिष्ठित महामुद्रे स्वाहा

Dharani with English line-by-line

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

Namo bhagavate, trailokya prativisistaya,

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

buddhaya bhagavate! Tadyatha Om!

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

Vishodhaya, vishodhaya – asama-sama,

Cleanse, cleanse – the always impartial,

samantavabhasa-spharana

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

gati gahana, svabhava vishuddhe abhisinchatu!

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

Mam, Sugata, vara vachana amirta abhisekai maha,

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

mantra-padai! Ahara, ahara

the great true phrases! Remove disasters, remove disasters,

ayuh sam-dharani! Sodhaya, sodhaya,

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

gagana visuddhe usnisa vijaya vishuddhe,

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

sahashra-rasmi sam-chodite! 

the inflamed with a thousand rays of light!

Sarva tathagata avalokani,

O One overseeing the thus-gone ones,

sat-paramita-paripurani!

the perfect in the six paramitas!

Sarva tathagata mati dasha-bhumi prati-sthite!

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

Sarva tathagata hirdaya adhisthanadhisthita maha-mudre,

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

maha-mudre, vujra kaya sam-hatana vishuddhe!

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

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

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

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

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

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

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

vijaya; vijaya! Smara; smara!

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

Sarva buddha adhisthita shuddhe!

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

Vajri vajragarbhe, vajram bhavatu mama shariram!

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

Sarva sattva’am cha kaya –

O One who possesses a pure body –

pari vishuddhe sarva gati parishuddhe –

who is absolutely pure from all the paths of existence –

sarva tathagata singcha me samasvasayantu,

O One who consoles me by all the tathagatas,

sarva tathagata samasvasa adhisthite,

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

budhiya, budhiya, vibudhiya, vibudhiya!

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

Bodhaya, bodhaya, vibhodhaya,

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

vibodhaya, samanta parishuddhe!

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

Sarva tathagata hirdya adhisthanadhisthita

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

maha-mudre, svaha!

the great seal, hail!

Six Realms as Metaphors for Poisons

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

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

Too much Pleasure: Deva Realm

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

Too Much Envy: Asura Realm

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

Too Much Fear: Animal Realm

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

Too Much Greed: Preta Realm

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

Too Much Anger: Hell Realm

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

Ideal for Dharma: Human Realm

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

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

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

History of the Dharani

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

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

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

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

Empowerment Online

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

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

The Ushnishavijaya Dharani Sutra

The full title:

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

Tripitaka No. 967

Translated during the Tang Dynasty by Buddhapala

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

namo bhagavate trailokya prativiśiṣṭāya buddhāya bhagavate

tadyathā oṃ viśodhaya viśodhaya

asamasama samanta avabhāsa spharaṇa gati gahana svabhāva viśuddhe

abhiṣiñcatu māṃ

sugata vara vacana

amṛta abhiṣeke mahāmantra pāne

āhara āhara āyuḥ sandhāraṇi

śodhaya śodhaya gagana viśuddhe

uṣṇīṣa vijaya viśuddhe

sahasraraśmi sañcodite

sarva tathāgata avalokana ṣaṭpāramitā paripūraṇi

sarva tathāgata mati daśa-bhūmi prati-ṣṭhite

sarva tathāgata hṛdaya adhiṣṭhāna adhiṣṭhita mahāmudre

vajrakāya saharaṇa viśuddhe

sarva āvaraṇa apāya durgati pariviśuddhe

pratinirvartaya āyuḥ śuddhe

samaya adhiṣṭhite maṇi maṇi mahāmaṇi

tathātā bhūta koṭi pariśuddhe

visphuṭa buddhi śuddhe

jaya jaya vijaya vijaya smara smara

sarva buddha adhiṣṭhita śuddhe

vajre vajra garbhe vajraṃ bhavatu mama śarīraṁ

sarva sattvānāṁ ca kāya pariviśuddhe

sarva gati pariśuddhe

sarva tathāgatāśca me sama āśvāsayantu

sarva tathāgata sama āśvāsa adhiṣṭhite

budhya budhya vibudhya vibudhya

bodhaya bodhaya vibodhaya vibodhaya

samanta pariśuddhe

sarva tathāgata hṛdaya adhiṣṭhāna adhiṣṭhita mahāmudre svāhā

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

NOTE

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

For devotees of Mother Tara, this interview with His Holiness Sakya Trichen, is a must-read.

Q:  Your Holiness, what does lineage mean?

Lineage means the teaching that has been brought down from Buddha to his disciples, then to the translators and then from one Guru to the next – the unbroken line of transmission that has been passed from Buddha himself, up to the present Guru.

Q:  Who is Tara ?

Tara is actually the perfection of wisdom, and she is the mother of all the Buddhas, Bodhisattvas, Shravakas and Pratyeka Buddhas. This wisdom is actually beyond any forms or signs or descriptions. But out of great compassion, in order to help sentient beings she appears in physical form that is the Tara . The word Tara means “Saviour” or “One Who Saves”.

Q:  Tara is called the female Buddha. Can your Holiness elaborate on why she is different from the historical Buddha Shakyamuni that most people are familiar with?

There are male and female Buddhas just as there are male and female people. There are many female Buddhas, not just Tara and Vajrayogini; there are so many female deities! For some people it is much easier to practise female deities. It depends on one’s own karmic connections. For some, female deities are more suited, and for others, male deities are more suited. Although is it said, in terms of their wisdom, compassion and power, that all deities are the same, but due to their motherly figure it is easier to invoke the blessing of female deities.

Q:  Why is Tara in particularly regarded for her compassion?

Basically all the deities are the nature of compassion and emptiness; but Tara is special in two ways: firstly, she is in motherly figure, and secondly, she is an emanation of Avalokiteshvara, the manifestation of all the Buddhas’ compassion. Therefore, there is a particular connection between compassion and Tara .

Q:  Was Tara a real woman, if so, when did she live?

In actuality, of course, she is not a person because the true nature of Tara is the perfection of wisdom, mother of all the Buddhas and noble ones, and that wisdom is beyond form or any signs or descriptions. But out of compassion at the relative level she appears in the form of Tara . But then there are also historical Taras . Like it is said that many, many aeons ago there was a princess whose name was Gyana Chandra. She created the enlightenment mind in front of Buddha Amoghasiddhi. In order to save sentient beings she took the vow to remain in the female  form all through the path, and even after enlightenment. So that indicates that there is a historical figure as well.

Q:  We have heard many stories about Tara ‘s help? Is there a special story or experience that your Holiness would like to share with us?

I do not have any personal experience as such, but Tara is very, very important and there are very many beautiful stories. One is related to the continuation of the Khön lineage. It is a story about Zangpopa who was the 11th Sakya throne holder counting from Khön Khoncho Gyalpo who first established the Sakya Monastery. Zangpopa’s grandfather had five sons, but the one who was Zangpopa’s father, Lopon Yeshe Jungne, was the son of a maid who was not of one of the official queens. One of the official sons, Chogyal Phagpa, was the throne holder and guru of the Chinese Emperor in his time. Another son, Drogon Chagma, had a son called Dharmapalarakshita who was the 9th throne holder. When he died in 1287, there was not an official Khön lineage heir after him. So Jamyang Chenpo from Sharpa took the thrown.

At this point, there was no officially recognised Khön lineage heir. Even though Zangpopa was alive, the people had doubts about Zangpopa’s father as his mother had not been an official queen. Zangpopa had been invited to China but as his father had not been the official heir, the Emperor did not recognise him. Instead he was sent to some far outlying area of China .

When Dharmapalarakshita (the 9th throne holder) passed away, the Emperor was distressed over his loss. Placing the bones of Dharmapala on his head, he cried. Because there was no issue in his Guru’s hereditary lineage and how sad it was. There had been only one daughter of the lineage, a princess, and when she passed away there were rainbows and her body had many relics. This altered the mind of the Emperor who now said that any connection to his Guru’s hereditary lineage, was holy.

At that time, Zangpopa was living in a distant part of China near the Avalokiteshvara shrine. He was having a very difficult time, and so he prayed to Tara . Tara appeared and placed her hand over the crown of his head and said, “Those who wish to have a child, can have a child Those who wish to have wealth, can have wealth All your wishes will be granted and your obstacles will be cleared.”

After he received that blessing, some Tibetan lamas helped the Emperor find Zangpopa. Being a nephew of Chogyal Phagpa, he was then recognized by the Emperor and was brought back to the palace. There he was officially enthroned as the Sakya Khön lineage prince. The Emperor then said, “It is very important to continue the historical lineage.” At this point he gave his own sister to Zangpopa as his queen. This emperor reigned in the Yön dynasty of the Mongol empire of China . The princess is called Mudakhen. She traveled all the way to Sakya , married Zangpopa , and they had one son.

Q: What is the historical significance of Tara Temple in Tibet to Sakya Drolma Podrang? Does  it still exist? Who built it originally? Who used it? Was there any special reason it was a Tara Temple?

It no longer exists. It was build by Bari Lotsawa. Actually it is said that Tara accompanied Bari Lotsawa all the time in real human form. Then one day, she absorbed into a statue (or stone) in this particular place. He then built this temple to enshrine her. The temple and all the outer images were completely demolished during the Cultural Revolution. But innermost stone, where the real human form of Tara was absorbed, that particular image, was saved by someone. So now we have built another 21 Tara images, and that stone is placed inside the main Tara image. Now there is not a separate Tara temple but it is in the main temple of the Sakya. Actually we donated these 21 images, made in Nepal and sent to Tibet . There are four monks remaining in this temple doing Tara pujas, everyday. So it is a Tara temple because of the connection between Tara and Bari Lotsawa . Actually Sakya has four wondrous shrines, one of them is Tara one of them is Manjushri, one of them is Goddess Vijaya and one of them is Mahakala.

Q: What is the  connection between Tara with Drolma Podrang? Was there a Sakya Nunnery?

Actually our palace is not called Drolma Phodrang, it is called Pünphal Phodrang. But as the palace is right next to this very famous Tara shrine, most people call it Drolma Phodrang. In fact, now nobody now calls it Pünphal Phodrang. Everyone calls it Drolma Phodrang. No, there was no nunnery. The nunnery was located on the other side.

Q:  Could His Holiness say something about famous Sakya Female Practitioners? Upon which meditational deities did they concentrate?

Sakya has many, many very famous female practitioners. So many of them, even recently, for example Jetsuma Chime Tenpei Nyima, Jetsun Tamdring Wangmo, Jetsun Pema Thrinley. It seems that for most of them their main deity for practice was Vajrayogini.

There is one temple in Sakya where there is a very famous Vajrayogini statue. When I was there no one doing any pujas. But it is said that in ancient times, all the princesses, all those Jetsumas who were nuns, came together to this temple on every tenth and every twenty fifth day (of the lunar month) and did the puja. And it is said that this Vajrayogini statue was just like any other female in that every month there was menstrual flow from the statue, with nectar coming down from the statue.

Q:  Is Tara meditation only for women?

No of course not, everybody can receive Tara .

Q:  Can your Holiness tell us about the types of  meditation that might be given at the “initiation” or “ blessing ceremony” ?

Initiations differ in the sense that there are major empowerments, there are blessings, and there are simple initiations. Taking as an example in a simple initiation, there are three kinds of meditations. First, physically visualising oneself in the form of the deity; then, verbally repeating the mantra, and finally, mentally meditating on the primordial wisdom, which is away from all descriptions, away from all activities, beyond speech, beyond thought. So this is the meditation.

Q:  What happens at a Tara Initiation or Blessing Ceremony?

Initiations are all the same in the sense that, during the initiation, ones own body voice and mind are blessed. From that moment onwards, one is authorised to do the visualisation, recite the mantra, and do the meditation on primordial wisdom of  Tara .

Q:  How can we determine which Tantric practice would be most effective for ourselves?

I think it mainly depends on the individual. Some people are suited to the Kriya tantra, some are suited to the Carya tantra, some are suited to the Yoga tantra, and so on. Similarly for some people the Tara tantra is more suitable than the other tantras.

Q:  Is there any special advice for today’s  present female practitioners who have to balance family, work and spiritual life? Are there better conditions than in previous times?

In Tibet , disciples had to engage in hardships and  travel long distance whereas disciples these days have more ready access to teachings through modern transport and communication. Some teachers say this is the times of deterioration but the diligent can gain results more rapidly.

Generally, convenience does not necessarily improve the practice. First of all, we are in a different time; this is a degenerated time! Nowadays, people do not possess so much faith or devotion, and have much more doubt than ancient times. Therefore it is much harder in these times. Even though it is easier to practice and to have access to the teachings, I feel the result takes much longer.

Q:  Impermanence is always emphasized in the teachings, which in turn has created  insecurity, in view of our relationships and careers.  In Vajrayana, though, we are reminded to put our total trust in the Root Guru, until we gain enlightenment. Is this a contradiction of the impermanence teachings, which we are supposed to view things with detachment rather than attachment? Could your Holiness give some advice on how to balance impermanence with faith in the Guru?

I do not understand this (referring to the insecurity). Because everything is impermanent you need faith, I think. Because everything is impermanent, because life is impermanent, and we are going to die one day. We are going to lose all our possessions, and wealth and everything. At the time when we leave, our mental consciousness is alone travelling to an unknown destination, the only thing that one could seek for help is the Dharma. Dharma can only be learned from the Guru; so therefore you need faith and the trust in the Guru. Isn’t that so? I don’t see any conflict. A nice life is not what we are seeking for – this life is not nice, even the nicest life is not nice. Actually it is a suffering, just another kind of suffering. So we need to renounce this, we need to awake from this illusion. And the way to awake is with the support and help from the Guru and the Dharma.

Q:  Similarly, when pondering the sufferings of hell and so forth, we sometimes feel panic rather than calm.  If we cannot overcome our panic of while meditating on these fundamental teachings (in the Nang Sum), are we then really ready for further instructions, such as the Lam Dre teachings?

This again I don’t understand. You see, life is panic; everything is impermanent, and everything is suffering. If you try to avoid that, then you cannot overcome it. You cannot avoid it; that is a reality. We don’t want it, we want to live a really happy life. But the reality of it, though, is not happiness. The reality is suffering and that we can’t avoid. We have to face it, and only by facing it can we overcome it. Otherwise if you try to avoid it, you will still have to face it some time. And at that time, when you are forced to face it, then you are in a terrible and desperate situation. The way to overcome this is to deal with it, by knowing it and knowing how to overcome it through the Lam Dre teachings.

Q:  Must one take the opportunity to practice dharma upon oneself?

Of course. Basically with Buddhism everything you have to do it yourself. As the Buddha said, “Only you can save yourself. Nobody else can save you.” So the main help has to come from one’s own side. If one is ready, then deities are always ready. But if one is not ready, then deities cannot help.

Q:   We hear about practitioners gaining realisation through Guru devotion. They have been put through many physical and mental and spiritual trials. Luding Khenchen Rinpoche said that if a Guru really put modern disciples through traditional Guru devotion practices, all the disciples would run away. How would modern and traditional Guru Devotion practices compare?

I think generally it is the same as before. But what Senior Luding Khen said is true. Modern people could not bear such hardships, so therefore we cannot do that kind of thing. We have to do things that are suitable with the present circumstances and it also depends on the individuals. Similarly speaking, in ancient times some people did not have much hardship, whereas some people have to go through a great deal.

Q:  Can more be mentioned about female practitioners in the Sakya lineage?

There are, as you know, many, many female practitioners. JetsumaTenpei Nyima had so many disciples. Almost all the Sakya and Ngorpa masters received teachings from her. Also some Dagmo’s were also very famous. Indeed, one of the pioneers of the Sakya Teachers, Drogmi Lotsawa, who was the first Tibetan Lama to receive the Lam Dre teachings, had four female disciples. One of them I remember very clearly is Tömo Dorje Tso. She was not a nun but a very ordinary person. She came, in fact, from a very rich family and then she was married into another very rich family, and that family was very powerful. She gave birth to five sons. So then, they had wealth, manpower and everything. They were a very, very powerful family but somehow the people of the village didn’t like them. So, one day the whole village came and killed the father, killed all the five sons and took away all the wealth. Tömo Dorje Tso was left alone there. At that point, she was almost insane with grief, crying day and night and suffering so much. Then Drogmi Lotsawa heard about it. He saw that there was a connection between her and himself, and so he called for her. She was also one of the disciples who did not have to go through so much hardship. After she was called by him, Drogmi Lotsawa did not give her many teachings. He just gave her the Hevajra Cause empowerment and after that a “Beyond Thought” meditation, not the Vajrayogini but another one with Hevajra. Just by practicing that, within a very short period of time, she got the realisation. She became a very great Yogini and it is said that, in the later part of her life, she could travel between the different Buddha fields and then also return to her Tibetan residence.

Q: Tara is said to be staying in Potala, an island in the south. Her Buddha family is Amitabha, why isn’t her Buddha-field in Sukhavati? Does anyone do prayers to be reborn in Potala ?

Potala is of course actually a physical place, but sometimes you can see it and sometimes you don’t see it at all. Every Buddha has his own Buddha-field. People do pray to be in Potala but it is not as popular as Sukhavati. It is very difficult for ordinary people with their obscurations to be born in Buddha-fields. But Buddha Amitabha especially created Sukhavati so that even those with negative karma, even those who have obscurations can be born there. So, we ordinary people should pray to be born there because it is actually possible. To be reborn in other Buddha-fields is not so easy.

Q:  Does Tara protect and heal only those who call on her?

Actually it is just like the sun; the sun is all the time shining, but sometime we see it and sometime we don’t see it. Just like that, Tara is all the time showering her blessings to every sentient being, but some people, due to their lack of faith, belief and confidence, cannot receive that blessing. You see, in order to save someone you need the hook and the ring – Tara is all the time throwing out her hook of compassion to catch beings, but to be saved you need the ring of the faith. If you have the ring of the faith then the hook of compassion will be caught in that and then one will be saved.

Q:  Is Tara only for Buddhists?

Of course not. Tara sees all sentient beings as her only child. Every mother loves her child, particularly those mothers with only one child. In their minds, they are constantly thinking about that child, the welfare and well-being of that child. Tara has such great compassion and such great love that all sentient beings are her only child, without any discrimination or exception.

• This Interview was requested by Pee Lee, April and Gabriela and conducted by Inge Kunga Soedron at Drolma Podrang, Rajpur , India .
  source:  http://sg.geocities.com/sakyadrotonling/index.html

Editors Reminiscence

I remember the first time I attended a teaching from His Holiness Sakya Trichen (at that time, His Holiness Sakya Trizen) in 2002. The venue in Toronto was so crowded, every parking lot was full for miles around. I walked those many miles, then lined up for several hours to attend this precious event. I was shoe-horned in — I almost didn’t get in on time, even though I had a ticket.

Was it worth it?

It remains vivid and treasured in my mind, despite the lineup, the parking ticket, and the difficulty hearing in such a crowd. I’ve attended many empowerments, but that night was special.

Why? His Holiness, when he teaches, is an Enlightened presence.

You can feel it, even if you’re at the back of a crowded room trying desperately to hear. I’m reminded of this when I read back this Q&A with his Holiness on Mother Tara by Inge Kunga Soedron at Drolma Podrang, Rajpur , India (from HHSakyaTrizen.net)  What an amazing interview! It captures some of the magic I feel every time I attend one of His Holiness’s teaching events.

NEW exciting music release of Ushnisha Vijaya Long Dharani from Buddha Weekly’s team, original music, composition, vocals and recording, available on Music Streaming.

Ushnisha Vijaya’s Dharani, taught by Shakyamuni Buddha to Devaputra — who discovered he only had seven days left to live! — has a long history of extensive benefits. Learn more about this Dharani, complete with the history, translations, benefits and the entire sutra translated, see our new feature>>

BENEFITS OF DHARANI

According to the text, major applications of this dhāraṇī include:

• Destroy calamities and rescue those in difficulties
• Eliminate offenses and create good deeds
• Purify all karmic obstructions
• Increase blessings and lengthen lifespan
• Attain anuttarā-samyak-saṃbodhi
• Relieve beings in the ghost realm
• Benefit birds, animals and all crawling creatures
• Increase wisdom
• Revert the fixed karma
• Eliminate various illness
• Destroy hells
• Ensure the safety of the households, and having children to inherit the family pride
• Harmonise husbands and wives
• Be able to reborn in Sukhavati or other pure lands
• Heal sickness inflicted by pretas
• Request for rain, etc.

CHANT ALONG!

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

Translation of the Sanskrit Dharani:

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!

Red Tara Swift and Heroic is the Principle Red Tara. She is the First Tara of the 21 Taras, Red Tara Swift Lady of Glory. To the base Om Tare Tuttare Ture; Red Tara adds   “Vasham Kuru Svaha” which, as instructed by Longhcenpa, is for magnetizing. The first Tara, indeed is the main Magnetizing Tara of the 21 Taras. There are other Red Taras, but she is the chief of the magnetizing Taras of the Padma family.

The first Tara is red for magnetizing fortunate circumstances. She is also called Tara, Swift and Heroic, with her symbol being the Conch Shell of Victory. Her mantra is

om tare tuttare ture vasham kuru svaha

ॐतरेतुत्तरेतुरेवशमकुरुस्वहा

VIDEO:

Video Tara Topics

• 21 Taras Dharani in Sanskrit Chanted Beautifully>>
• Tara Mantras Playlist (21 Taras Mantras)
• Green Tara: Heroic Green Tara’s Story and Stories of Rescues>>

PERMISSIONS: No permissions are generally required for any of the 21 Taras mantras of Lord Atisha, however, always be guided by your own teaching lineage. When you do not have Tara empowerment, you visualize Tara in front of you with her powerful red light going out to all beings including yourself, helping them, then returning to your own heart where Tara resides forever.

Symbol: Conch Shell, the Symbol of Dharma

Symbol: Conch Shell, the Symbol of Dharma

The conch shell symbolizes “victory,” and her praise says “fast as flashes of lightning.” Its sound as a trumpet is the sound of Om. The conch represents victory, the victory of “the sound of Buddha’s Dharma.” Buddha’s Dharma leads us to wisdom and compassion and banishes our poisons, demons, and obstructions.

The conch signifies authority and sovereignty, reflecting Red Tara’s position as a spiritual leader and teacher. Her other symols are the Red Tam syllable, which is her sacred seed syllable, and the red vase filled with red magnetizing nectar.

But it is the conch shell, which is the ultimate emblem of power, authority, and sovereignty; its blast is believed to banish evil spirits, avert natural disasters, and scare away “demons.” It is one of the Eight Auspicious Signs. This is Red Tara’s symbol of victory and supreme power of the Dharma over all dangers, evils, attachments, poisons and osbstructions. Its resonant sound is purifying, and to dispels negative energies and sanctify the space for spiritual practices.

Magnetizing and Enchanting Power

Red Tara’s power is the Power of Magnetizing and Enchanting. Her power is Enlightened Dharma Speech, which is ultimately what Enchants and Empowers us. She attracts to us all the auspicious factors. What is it that magnetizes? It is Dharma itself that empowers magnetizing. Nothing is more Enchanting than the truth of Dharma, symbolized by the sound of the blowing of the Conch Shell. For this reason, the Conch Shell is often blown at the beginning of Buddhist Dharma teachings as the teacher enters.

You would chant her mantra as much as you can if you are trying to magnetize fortunate circumstances, ideally with the instructions Great Longchempa gave for magnetizing practice:

“As for the powers that can summon and magnetize, visualize rays of a vivid red in the shape of hooks.

This powerful mantra supplicates Tara to swiftly (the reason tare is twice in the mantra) pacify all harm from war, violence, evil intentions, curses or mantras of others: sarva is “all” while stambhani is a type of black magic, ill-will, or the evil intentions of others. She has the power to shake all three worlds.  She stops all violence. HER MANTRA IS THE MANTRA THAT CONTROLS ALL OTHER MANTRAS. This is symbolized by her symbol, the Stupa.

OM TARE TUTTARE TURE SARVA STAMBHANI TARE SVAHA

Video:

HER SYMBOL IS THE STUPA which is the symbol for the Enlightened Mind of Buddha. It is through wisdom of the Enlightened Mind that Tara dispels violent thoughts, war, evil intentions including black magic or curses. The wisdom of the Enlightened Mind, symbolized by the Stupa, controls all other mantras. (This is why her mantra is “the mantra that controls all other mantras.)

Her Name Translates as: She Who Causes the Three Realms to Tremble

 HER PRAISE explains why:

Homage! TURE! With seed letter
Of the shape of syllable HUM!
By foot stamping shakes the three worlds,
Meru, Mandara, and Vindhya!

In Sanskrit this praise is:

Namas Ture pada ghata
Hum karakara bijite
meru mandara kailasa
bhuvana traya chalini

Color: Red-yellow
Vase: Yellow
Nectar: Overcomes and pacifies all maras and obstacles, shaking the three worlds
Activity: Magnetizing and controlling the power of mantras
Specialty: Calms all obstacles no matter how overwhelming.

Visualization from Lama Zopa:

“On the seventeenth petal is Tara Who Causes the Three Realms to Tremble (Drölma Jikten Sumyowa), red-yellow in color. Pacifying maras and obstacles, shaking the triple world, she holds a yellow flask containing nectar whose function is to control the power of mantras, which means controlling those who try to harm you using mantras.”

Mantra:

OM TARE TUTTARE TURE SARVA STAMBHANI TARE SVAHA

She is “red-gold” or “orange” to symbolize she both controls (symbolized as red) and “enriches” or multiplies peaceful thoughts and intentions, soothing even the wildest thoughts.

She is also very fast, symbolized by the symbols “tare” repeated twice in the mantra.

When we feel threatened, Tara calms us — and those who would harm us.

#GoldTara #YellowTara #Tara

His Holiness the 41st Sakya Trichen exemplifies the compassionate activities of an Enlightened Bodhisattva. On his birthday, celebrated September , we remember and honor his great accomplishments to honor his Holy Life.

As a supreme lama and teacher, His Holiness has traveled throughout the world giving teachings and empowerments to students from all walks of life. His clarity in presenting Dharma is unrivaled, making him one of the most sought-after masters of our time. In addition to his great wisdom, His Holiness is also known for his boundless compassion, which he extends to all beings without exception.

On this day, we remember and honor the Sakya Trichen’s great contribution to the Dharma and to humanity as a whole. May his blessings be with us always!

LONG LIFE PRAYER:

Story of his life from the website of His Holiness Sakya Trichen

“His Holiness was born on the 7th of September 1945, the 1st day of the 8th Lunar month in the year of the Wood Bird at the Sakya palace in Tsedong. Immediately after his birth, in accordance with age old traditions to increase his wisdom, the syllable DHIH was traced on his tongue and profound rituals were performed. Many signs traditionally associated with auspiciousness were observed on this day: the milk collected from a 100 different dri (female yaks) and a statue of the Guru Padmasambhava were miraculously offered to the Palace.

Initially given the Sanskrit name Ayu Vajra, His Holiness was only later given his actual name of Ngawang Kunga Thegchen Palbar Trinley Samphel Wangyi Gyalpo, when his father Vajradhara Ngawang Kunga Rinchen gave him his first major initiation, that of the Nine Deities of Amitayus. When His Holiness was only four years old, he received the major initiation of the peaceful and wrathful aspects of Vajrakilaya and many other profound teachings from his father.

His Holiness lost both his mother and father when he was very young. His maternal aunt then dedicated herself to raising His Holiness. She appointed his first tutor with whom His Holiness learned to read, write, memorize and recite basic prayers. He also learned chanting, music, ritual dancing, mudras, and so forth from his junior tutor. Both tutors taught His Holiness how to perform all the rituals and prayers in the traditions of both the northern and southern Sakya monasteries. At the conclusion of these studies, a great celebration was held, in which His Holiness officially entered the Mahayana and Vajrayana Monasteries to perform the traditional Sakya ceremonies. In 1950, at the age of five, his main root Guru, the great Ngor abbot Vajradhara Ngawang Lödron Shenphen Nyingpo bestowed upon him the Lamdre and other profound teachings.

In 1951, His Holiness made a pilgrimage to Lhasa , where he was designated the throne Holder of the Sakya Order by His Holiness the 14th Dalai Lama. Accordingly, the following year, a preliminary enthronement ceremony was held in which he accepted the official Sakya seals. Even at this early age, he was exceptionally intelligent and skilled in fulfilling his responsibilities. At the tender age of seven, he passed an extensive oral examination on the Hevajra root tantra at the Great Sakya monastery. At the Ngor monastery, the Great Ngor abbot and his root guru bestowed upon him both the common and uncommon Lamdre teachings. In 1953, in response to his root guru’s expressed intention to enter into Mahaparinirvana, His Holiness performed his first long life initiation of Amitayus at Ngor monastery and also undertook his first Hevajra meditation retreat in Sakya. His Holiness was then only eight years old.

The following year His Holiness received the initiation and reading transmission of the “Collection of Sadhanas” from Ngawang Tenzin Nyingpoi, the regent of Vajradhara Ngawang Lodro Shenphen Nyingpo. He also received the initiation and profound oral instructions of the Three Red Deities and the two main Protectors of the Sakya Order from Lama Ngawang Lodro Rinpoche. He also presided over an elaborate Vajrakilaya Ritual in the main Sakya monastery. At the age of ten, His Holiness again made a pilgrimage to Lhasa , where he received religious instructions in the Potala from His Holiness the Dalai Lama. Before a large audience, His Holiness gave an extensive explanation of the Mandala Offering, which caused his wisdom to be proclaimed throughout Tibet. On a pilgrimage to India he received many initiations and teachings belonging to the Sakya Tradition, as well as the Great Perfection and Dzogchen Teachings form Jamyang Khyentse Chokyi Lodro. In 1957, His Holiness received the Lamdre Teachings again, this time from the great abbot Vajradhara Khenchen Jampal Sangpo according to the Khon lineage transmission.

The preparatory ritual proceeding the official enthronement of His Holiness as the Sakya Trizin was performed in 1958. That year His Holiness also performed the Blessing Pill and Local Deity Rituals, as well as the extensive Vajrakilaya Ritual. In 1959, following a seven day Mahakala ritual, His Holiness was formally enthroned as the throne Holder of Sakya in an elaborate three day ceremony with the representative of His Holiness the Dalai Lama and the Tibetan Government in attendance. On that occasion, he bestowed an explanation of the “Illumination of the Sage’s Intent” to the assembly of Sangha, guests and lay followers.Following the Chinese invasion of Tibet in 1959, His Holiness moved to India, established the Sakya Guru monastery in Darjeeling and began the major task of reassembling the Sakya community. In exile he continued to receive extensive philosophical teachings in Logic, Abhidharma, the Prajnaparamita and the Clarification of the Three Vows from great scholars such as Khenpo Dosep Thubten, Khenpo Serjong Appey and Khenpo Rinchen. From Khenpo Serjong Appey, he received a thorough and detailed explanation of the Hevajra Root Tantra and many other related teachings. From H.E. Phende Khen Rinpoche, who was also one of His Holiness’ root Gurus, he received the initiation and explanation of Yamantaka in the Ra Lotsawas tradition, as well as the collected writings of Ngorchen Konchok Lhundup.

In 1962, at the age of seventeen, His Holiness gave his first Hevajra initiation in Kalimpong. After moving to Mussoorie, in 1963 he set about to re-establish the main seat of the Sakya Order in nearby Rajpur. The assembly of Sakya monks were relocated to the newly established Sakya Centre, where he gave many profound teachings and initiations. In the same year for the very first time, His Holiness gave the precious Lamdre teachings in Sarnath, Varanasi . A year later, he established the Sakya settlement, in Puruwala, Himachal Pradesh, for the lay members of the Sakya community.

In order to main the tradition of the Khön family lineage, His Holiness married Dagmo Tashi Lhakee in 1974. Within the year they celebrated the auspicious birth of their elder son Ratna Vajra. In the meantime His Holiness made his first teaching tour of Europe, America and various countries in Asia . In 1976 His Holiness gave his second Lamdre teachings at the Sakya Centre. The following year, at the request of H.E. Luding Khen Rinpoche, His Holiness taught the “Collection of Sadhanas” at the Matho monastery in Ladakh. In 1977, he again gave teachings throughout Asia, Europe and the United States . Two years later, in 1979, his younger son Gyana Vajra was born.

In 1980 His Holiness performed the opening ceremony of the main Sakya monastery. Thubten Namgyal Ling in Puruwala, and bestowed his first Lamdre Lobshed teachings. In 1982, His Holiness the Dalai Lama paid an official visit to the monastery and bestowed many teachings. From Chogye Trichen Rinpoche, His Holiness also received the uncommon Tsarpa tradition of Lamdre teachings and the Jonang tradition of “The Hundred Explanations.” A year later His Holiness performed a special long life ceremony for His Holiness the Dalai Lama in Dharamsala.He once again taught widely in Asia and Europe in 1984. At Sakya Tsechen Ling in France he gave the Lamdre Lobshed teachings for the second time. The following year His Holiness consecrated the Maitreya temple in Kathmandu at the request of Chogye Trichen Rinpoche. At the end of that year he attended the Kalachakra initiation given by His Holiness the Dalai Lama in Bodh Gaya.

In 1986, His Holiness once again gave the uncommon Lamdre teachings at the Sakya College to an assembly of monks and western Dharma disciples. In 1988 His Holiness presided over the consecration of the newly built Ngorpa Centre in Manduwala. His Holiness remained there for several months in order to bestow over thirty major initiations of the Sakya tradition. The next year at the request of his many disciples in Europe, the United States and Canada , he traveled to each of the Sakya Dharma Centers there giving extensive teachings. Since then for the benefit of the Buddha Dharma and for his disciples, His Holiness has bestowed numerous initiations, teachings and public talks, traveling extensively worldwide to do so.

In this way, just as water is poured from one vase to another, His Holiness has received all the profound teachings of the Sakya tradition and many of the teachings and transmissions of other lineages from numerous teachers of the other traditions, and has passed them on to his disciples around the world.

In order to promote higher education and extensive philosophical training, as well as to maintain the living transmission of the Sakya teachings, His Holiness has established the Sakya College in Rajpur and the Sakya Institute in Puruwala. For the benefit of the Sakya nuns, His Holiness established the Sakya Nunnery in Dekyiling, Dehradun where over 170 nuns are receiving religious instructions. This way, through His Holiness’ wisdom and insight, His Holiness has revitalized both the Sutric and Tantric traditions of the Sakya Order in particular and that of Tibetan Buddhism in general and ensured the continuity of Buddha Dharma.”

Source: Palden Sakya News Magazine*

Source

* https://hhsakyatrizin.net/sakya-trichen/

The fifth Red Tara is “Tara Who is Kurukulla”. Her praise extols her power “your feet press down on the Seven Worlds; You subdue all beings under your power.” (all levels of existence). She does this by her enchanting power, rather than wrath.

Her enchanting mantra is:

om tare tuttare ture shtri akarshaya hrih svaha 

Video:

This mantra supplicates Red Tara Kurukulla, who is an extremely actively magnetizing form, to “extensively attract” the Padma Family’s qualities into your life. This is indicated by the Sanskrit shtri akarshaya and the Hrih, which is the seed syllable of the Padma Lotus of Compassion. In other words, we are asking Tara to draw in the compassionate power of the Lotus Family of Amitabha.

HER PRAISE from the 21 Taras is the 5th verse:

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.

IN SANSKRIT

Namas Tuttara Hum kara

puritasha dig antare

sapta loka kramakranti

asheshak arshanak shame

PERMISSIONS: All 21 Taras mantras can be chanted by everyone. Empowerment is beneficial, but not required. All 21 of the mantras are Tara’s mantras — Om Tare Tuttare Ture Svaha — with supplications specifying a requested activity. Tara embraces all beings equally.

When practicing without empowerment, you frontally visualize, per Longchenpa’s instruction.

NOTE: see our video “Supplicating Activity Mantras and 21 Taras Mantras: as Taught by Longchenpa and Padmasambhava” for those commentaries:

https://www.youtube.com/watch?v=GSTZHJ_hjZY&t

MANTRA meaning

All Tara mantras have Tara’s main mantra included, which, according to the first Dalai Lama’s commentary means —

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

Tare liberates and saves us from suffering in Samsara

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

Ture liberates us from disease.

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

To which is added.

Shtri Akarshaya — extensively attract

Hrih   Hrih is the seed syllable of Amitabha’s

RELATED VIDEOS

Kurukulla’s Heart Mantra in Sanskrit: https://www.youtube.com/watch?v=Av8FT9LyuAI&t

ABOUT KURUKULLA:

PLAYLIST FOR 21 Taras Mantras

Longchenpa’s visualizaton Instruction: “Visualize rays of a vivid red in the shape of hooks.” Or just red light if that is simpler. The light goes out to all sentient beings from Red Tara’s heart, “hooking them back” to the Refuge of the Dharma. (Or just visualize red light going out and purifying all beings.

Color: Red-yellow

Vase: Red

Nectar: Enchanting

Activity: Enchanting and magnetizing

Specialty: Attracting others to you, although should be with positive motivation.

Associations with other practices: She is also known as Kurukulla (Kurukulle) or Red Tara

IN ATISHA LINEAGE: She is red visualized with a Red Vase with nectar that magnetizes or controls.

IN NYINGMA LINEAGE: She has Kurukulla’s bow and arrow of Lotus flowers either in hand, or on  a lotus throne over her left shoulder (our right).

Further, Lama Zopa, in his amazing book The Power of Mantra: Vital Practices for Transformation) adds this instruction:

If there is somebody you need to influence, such as somebody who is extremely deluded and tries to harm you and others and to harm the Dharma, in order to help that person transform their mind into the Dharma, then you can recite this mantra and insert that person’s name between the tuttare shtri and the akarshaya, so the mantra becomes OM TARE TUTTARE TURE SHTRI [the name of the person] AKARSHAYA HRIH SVAHA.

Rinpoche, Lama Zopa. The Power of Mantra: Vital Practices for Transformation (Wisdom Culture Series) (p. 68). Wisdom Publications. Kindle Edition.

HER PRAISE from the 21 Taras is the 5th verse:

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.

IN SANSKRIT

Namas Tuttara Hum kara

puritasha dig antare

sapta loka kramakranti

asheshak arshanak shame

(Note: Before you think of (incorrectly) Tara as a “love goddess,” remember she is an Enlightened Being and her magnetizing activity can only be focused on positive karma activities — not selfish love. Attracting someone to you to receive Dharma is her highest purpose. Mundane love is not generally positive karmic activity.)

The Stupa is one of three “symbols” we revere and prostrate to in daily practice. The Three Sacred Objects are symbols of the Body, Speech and Mind of Buddha:

• Enlightened Body: Om syllable and Buddha’s Statue (crown chakra). Practice symbol is the vajra or dorje.
• Enlightened Speech: Ah syllable and Dharma Texts or Sutras (throat chakra). Mantra is the practice symbol.
• Enlightened Mind: Hum syllable and Stupa (heart chakra). Practice symbol is the bell (which is shaped like the Stupa dome.)

This is why we purify sacred Dharma objects with the simply mantra

Om Ah Hum

These three syllables represent the Holy Body, Speech, and Mind.

On our altar (or in our visualizations), our Buddha Statue (any Enlightened Yidam that we practice), Sutra or Dharma text, and Stupa (usually a picture or small statue) represent the Holy Body, Speech, and Mind, respectively.

Stupas and the Eighteen Benefits

To honur the Enlightened Mind or Wisdom of the Buddha, we prostrate to — or ideally circumambulate — our Stupas.

Several Sutras cite Stupa building (Chorten in Tibetan) “while thinking of the Victorious One” as a “cause for Enlightenment.” The Analyzing Activity Sutra actually says, “Whoever builds the Stupa of the Tathagata will gain the eighteen benefits” (Je Nampa Djepe Do) — in future lifetimes. [See the list below from Sutra.] [Symbolism of Chortens or Stupas below with diagrams.]

Special Photo Feature

Traditionally, any place where a Stupa is built becomes a powerful place of healing and merit. Stupas also symbolize “Buddha’s Holy Mind.”

Most Buddhist teachers advocate at least circumambulating Stupas as spiritually beneficial to practice. The Noble Stainless Beams of Light Sutra states clearly:

“Whoever circumambulates or make offerings to a Stupa will be blessed by Tathagatas, move to the supreme enlightened state through a non-returning path, and purify all of their karmic obscurations.”

Nor is that all. The Stupa blesses the four elements it contacts, especially earth and air. The Noble Stainless Beams of Light Sutra says:

“Even if the shadow of a Stupa touches birds, animals, deer, or whomever, they will not be reborn in the lower realms.”

Building, funding or volunteering to build a Stupa, while thinking of the Buddha, “they will all reach Enlightenment.” [Lotus Sutra]

Even touching a Stupa has benefits

The Manjushrimitra Root Tantra says that merely “touching” a stupa has immeasurable benefits:

“Whoever contacts such a Stupa will develop great wisdom and long life, and even if they die, they will be reborn in the higher realms in a royal clan, and they will never go to the lower realms.”

In the Guhyasmaja Tantra: 

“A stupa is a palace where all the buddhas are abiding. Those beings who don’t have the karma actually to see buddha need the holy objects of body, speech and mind – statues, scriptures, stupas – as a field for accumulating merit.”

Symbolism of stupas

Although Stupas vary by region and culture somewhat, the typical symbolism is described as:

“The shape of the stupa represents the Buddha, crowned and sitting in meditation posture on a lion throne. His crown is the top of the spire; his head is the square at the spire’s base; his body is the vase shape; his legs are the four steps of the lower terrace; and the base is his throne.”

Profound symbolism of Chorten

The Tibetan Chorten, especially, is profound in symbolism (see diagram),

with the

• Throne of the Buddha (on the base)
• Vase filled with treasure (on top of throne)
• Harmika
• Spire of Umbrellas: 13 steps to Enlightenment (rings that are “umbrellas”)
• Heart and mind represented by the top moon, sun symbols.

This also represents the five elements:

• Square base is “earth element”
• Dome represents vase and “water element”
• Conical spire represents “fire”
• Upper lotus parasol and crescent moon represents “air”
• Sun (point) represents “wisdom.”

Stupas by any name: Chorten, Sharito, Thupa

Stupas are near-universal in Buddhism, although the names and shapes vary somewhat:

• English — Stupa
• Sanskrit — स्तूप
• Pali —   Thupa
• Tibetan — མཆོད་རྟེན་  — Chorten
• Japanese — Sharito
• Vietnamese — Phu do
• Sinhala — Dagoba

There are also different “purposes” for stupas. The most common are “Votive Stupas” built all around the world for the benefit of students — with circumambulation as a key practice. Historically, there are also:

• Relic stupa — remains of a Buddha, his disciples or great Yogis
• Object stupa — items that belonged to the Buddha or students
• Commemorative stupa — many of these built by the King Ashoka, honouring events in the life of the Buddha
• Symbolic stypas — symbolizing mandalas and aspects of Buddhist theology
• Votive Stupas — built and blessed by traditional practices — specific formulas and “filling” formulas. for example filling with Mantras, Tsa Tsa’s, statues, and so on.

In history, and modern times

In ancient times, Emperor Ashoka was famous for building stupas and monuments. The great Emperor, built stupas to help purify the negative karmas of “emperor building.” 

Today, many Buddhist centres build stupas to benefit sentient beings. A current project of Gaden for the West in Canada [Inset below] is funding a stupa, under the inspiration of H.E. Zasep Rinpoche, who wrote:

“According to Buddhist tradition, we build stupas to honour the Buddhas, as well as those who have passed away–those we have loved so much.

“After Bhagavan Buddha entered paranirvana, his disciples Maha Ananda, Shariputra, Subhuti, and so on decided to construct a structure for Bhagavan’s holy relics, as an object of prayer, to create merit, and as a reminder of his precious teachings and great kindness. Stupas are also known as Caitanya, dagoba, and chorten (in Tibetan). The great Buddhist King Ashoka built one million stupas in India in honour of Lord Buddha’s teachings and for the purpose of purifying unwholesome karma and accumulating merit for future generations. Our Stupa will benefit our sangha and community in many ways, including creating the cause for good health, harmony, peace, prosperity, and especially increased Dharma realizations. Building stupas is a tradition in both Hinayana and Mahayana Buddhism (in such places as India, Burma, Ceylon, Thailand, Tibet, Mongolia, China, Indonesia, and Japan). There are eight different designs of stupas to commemorate the life of the Buddha.”

Build them, circumambulate them, honour them

Stupas are built to house relics, often a tiny fragment of a Holy relic. They are also typically filled with Holy items, such as numerous rolled mantras, tsa-tsa’s, statues, blessed herbs and objects. 

In particular, the “throne” — which is the base — is filled with precious mantras and objects, including offerings of jewels, sacred texts and symbols of the Dharma. Only new or perfect objects are included, and everything is blessed.

The eighteen benefits of building Stupas

According to the Je Nampa Djepe Do Sutra, those involved in building a stupa (volunteers, patrons who donate funds, organizers) will enjoy some of the eighteen benefits of building sutras in future lives (and indeed some merit in our current life — as always, depends on your ripening karma):

1) One will be reborn In a royal family.

2) One will get a beautiful body.

3) One’s speech will be entrancing.

4) One’s mere sight will be a great joy for the others.

5) One will have a charming and attractive personality.

6) One will be erudite In the five sciences.

7) One will become a support (an example for all).

8) One will be praised from all directions.

9) One will be Inclined to sounds and words of Dharma.

10) One will live only with happiness.

11) One will be venerated both by men and.gods.

12) One will obtain great riches.

13) One will be granted a long life.

14) All one’s wishes will be fulfilled.

15) One’s beneficial activity and wisdom will only grow.

16) One’s body will become as indestructible as the Dorje.

17) One will be reborn In the higher realms or existence.

18) One will reach quickly perfect Awakening.

Also called Victory Banner Red-Black Tara, she uses her irresistible and powerful magnetizing power to control all beings in all worlds — no Mara, demon, evil intention, greedy or worldly spirit or being can escape her power.

MANTRA

om tare tuttare ture sarva mara pramardhani svaha

ॐ तरे तुत्तरे तुरे सर्व मरा प्रमर्धनी स्वहा

Video

This is a supplication to Red Tara to crush and destroy (pramardhani) all maras, evils and enemies (“sarva mara”).

Meaning of Mantra by words including the sacred ten syllables of Tara:

OM , is homage to the Body Speech and Mind of Tara.

TARE, liberates and saves us from suffering in Samsara — the suffering of this world and all six worlds.

TUTTARE liberates us from the 8 inner dangers, 8 external types of dangers and 8 supernatural dangers. These are symbolically stated as lions, elephants, and so on, but represent every danger. Each external danger is a class of dangers:

• “Lions” means any dangerous animal or predatory threat;
• “Elephants” means any angry being who threatens us
• “Fire” represents any natural threat from fires, heat, drought or war, even bodily “fever”
• “Snakes” represent any threat from poison, diseases, epidemics, or environmental threats such as pollution
• “Robbers” represent any threat from crime or criminals, or even broader economic factors that rob us of livelihood
• “Prisons” refer to anything that imprisons our freedoms, any chains such as the prejudice of others, corrupt officials, and so on.
• “Floods” refer to any danger from the watery elements, not only floods, but oceans, storms, waves, drowning or any danger from water.
• “Demons” refers to any supernatural threat outwardly (and the matching internal demons, psychosis, and so on.

As explained by His Holiness the Dalai Lama, these dangers mirror the “internal” poisons of pride (lions), delusion (elephants), hatred (fire), jealousy (snakes), wrong views (robbers), greed (prisons), desire (floods), attachment (demons),  helping us to overcome them.

Thus, Tuttare liberates us from every outer and inner danger as well as supernatural, such as ill-intentions of others, curses, and evil magics.

TURE liberates us from disease.

SARVA means “all”

MARA “maras or demons or enemies, or evils”

PRAMARDHANI Crush and destroy them

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

MUSIC

Red Tara Power Mantras” by Buddha Weekly: this is Track 5 Red Tara Who Controls the World (Tara 10)

Available from Spotify, Apple Music, iTunes, Instagram/Facebook, TikTok & other ByteDance stores, YouTube Music, Amazon, Pandora, Deezer, Tidal, iHeartRadio, Claro Música, Saavn, Boomplay, Anghami, NetEase, Tencent, Qobuz, Joox, Kuack Media, Adaptr, Flo, MediaNet

10th TARA’s PRAISE

IN ENGLISH

Homage! She so joyous, radiant,

Crown emitting garlands of light!

Mirthful, laughing with TUTTARE,

Subjugating maras, devas!

In Sanskrit:

Namah pramudita topa

muku ta kshipta malini

hasat prahasat Tuttare

mara loka vashamkari

SYMBOLS:

Color: RedVase: RedNectar: Overcomes the Maras and demons who control the worldActivity: EnchantingSpecialty: Overcomes Maras.

Visualization: On the tenth petal is Tara Who Brings Maras and the World Under Her Power (Dudang Jikten Wangdu Dema), red in color, holding a red flask containing nectar whose function is to destroy Mara and to control the world.

IN NYINGMA with a Victory umbrella.

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. Don’t miss the story of Delog Dewa Drolma who visited Tara’s Pureland. We also present the mantra and a very concise Sadhana by Great Marpa, the Translator, for daily meditation.

VIDEO INCLUDES MANY STORIES OF RESCUES, and HER SADHANA AND MANTRAS:

CONTENTS

00:00-01:50 Why is Tara so beloved among Mahayana Buddhists?

01:50-03:37 Tara’s Endless Forms: Four activities of Karma Mother

03:37-03:53 Bhikshuni Chodron: “All problems will be solved”

03:53-05:08 Tara Rescues Garchen Rinpoche 8 times

05:08-05:54 Song of Longing for Tara: “Everything we wish”

05:54-07:43 Tara’s Activities: Green, White, Red, Black, Yellow and more!

07:43-08:39 Tara’s element: Wind-Air, Chi, Prana & Dharma Speech

08:46-09:32 How do we call for her help? Tara is One with Us

09:32-10:58 Bokar Rinpoche: Tara saves the caravana from bandits

10:58-12:36 How Tara Works: Praying to Tara for Help

12:36-13:29 All the Mahasiddhas and Buddhas Relied on Tara

13:29-14:13 Tara’s Eight Great Laughters and the Eight Dangers

14:13-16:33  Why Tara is called Mother of All the Buddhas

16:33-19:28 Arya Tara origin stories and Avalokiteshvara’s tears

19:28-20:52 Tara’s earthly manifestations: Dakinis Mandarva, Niguma, Yeshe Tsogyal

20:52-21:31 Tara’s urquoise Pureland Yurlod Kurpa

21:31-23:08 Delog Dewa Drolma’s Inspiring Story: Visiting Tara’s Pureland

23:08-26-28 Practicing Tara in our Daily Lives

26:28-28:08  Marpa Lotsawa’s Sadhana Puja of Arya Tara

28:08 Recitation of Tara’s Sadhana begins

Other videos mentioned:

Song of Longing for Tara: https://www.youtube.com/watch?v=ED1-FBm-HC8&t

Tara Dharani Sutra Recited https://www.youtube.com/watch?v=2Ec8RKV1A8E&t=39s

White Tara Mantra in Sanskrit https://www.youtube.com/watch?v=KNEFX3Vv7Zk&t

21 Dharani Praise in Sanskrit https://www.youtube.com/watch?v=0XlYma5HW_Q

Tara’s 21 Praises in English https://www.youtube.com/watch?v=wuj98g2DqOw

21 Taras supplicating mantras https://www.youtube.com/watch?v=GSTZHJ_hjZY&t

Tara’s Mantra in Sanskrit chanted https://www.youtube.com/watch?v=7qNQ5rccrd0&t

21Taras Dharani Surya Gupta https://www.youtube.com/watch?v=rYUO7sazt3Q&t

Other links:

• Black Tara mantra in Sanskrit https://www.youtube.com/watch?v=bcXvmaL5IIQ&t
• 5 White Taras Pacifying Mantras chanted beautifully https://www.youtube.com/watch?v=6-LwBMwZX4M&t=66s
• ABOUT Black Tara: https://www.youtube.com/watch?v=sCle3cfyNIg
• #tara #taramantra #greentara #whitetara #redtara #yellowtara #blacktara #buddhism #vajrayana #tibetanbuddhism

Most Buddhists know Mother 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. 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?

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…”

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.”

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.”

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.

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.

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)

First of all, let’s be clear — for those who are spooked by spooks: Hungry Ghosts (Pretas) are not evil ghosts or demons or monsters. They are suffering sentient beings, — our ancestors, grandmothers, grandfathers and friends — with karmic burdens from previous lives. It is our duty, as compassionate Buddhists to pray and care for these beings, as we would for any suffering being.

Traditionally the 7th Lunar month is “Ghost month” and the full moon or 15th day of the 7th month is annual Ghost Festival Day. This traditional arises from Sutra. Just like with other types of beings, there are thirty-six different types of hungry ghosts, according to the Saddharmasmṛtyupasthāna Sūtra.

NOTE: Ghost Month (7th lunar) 2024 is August 4th – September 2nd in 2024 with actual Ghost Festival Day on August 18.

The origin of the festival is also from Sutra, from the Ullambana Sutra, or story of Maudgalyayana (shortened to Mulian in China) who asks Buddha how to rescue his mother from suffering as a Hungry Ghost. (Story below.) Buddha instructs Maudgalyayana (and us) how to care for our suffering ancestors in that Sutra:

“On that day, all the holy assembly, whether in the mountains practicing dhyana samadhi, or obtaining the four fruits of the Way, or walking beneath trees, or using the independence of the six penetrations to teach and transform Sound Hearers and Those Enlightened to Conditions, or provisionally manifesting as Bhikshus when in fact they are Great Bodhisattvas on the Tenth Ground–all complete with pure precepts and ocean-like virtue of the holy Way–should gather in a great assembly and all of like mind receive the Pravarana food.

“If one thus makes offerings to these Pravarana Sanghans, one’s present father and mother, parents of seven generations past, as well as the six kinds of close relatives will escape from the three paths of suffering, and at that time attain release. Their clothing and food will spontaneously appear. If the parents are still alive, they will have wealth and blessings for a hundred years. Parents of seven generations past will be born in the heavens. Transformationally born, they will independently enter the celestial flower light, and experience limitless bliss.”

(For those who are spooked by Hungry Ghost month, see our list of ten things NOT to do in Ghost Month, below.)

Quick Facts

• The Ullambana Sutra is a key Buddhist text associated with the festival.
• It is celebrated on the 15th day of the seventh lunar month.
• The Hungry Ghost Festival is also known as Zhongyuan Festival in China and Obon in Japan.
• The festival involves rituals to honor and appease the spirits of the deceased.
• Offerings of food, incense, and paper money are made to the hungry ghosts.
• The festival is believed to help alleviate the suffering of spirits in the afterlife.
• In some cultures, lanterns are lit to guide the spirits back to the underworld.
• The festival is a time for family reunions and honoring ancestors.
• Performances such as Chinese opera and puppet shows are common during the festival. (Although the front rows are always left vacant for the visiting Hungry Ghosts.)
• The concept of hungry ghosts represents beings who are driven by intense emotional needs.
• The festival is also seen as a time to reflect on one’s own actions and karma.
• In Japan, Obon involves cleaning graves and making offerings to ancestors.
• The festival has variations in different countries, including Vietnam and Malaysia.

How we Feed the Hungry Ghosts and Alleviate their Suffering?

Buddha taught Mulian in the Ullambana Sutra, also known as Yulanpen Sutra, that making offerings is the main way to alleviate the suffering of loved ones suffering unfavorable rebirths, there are many other powerful methods taught in other Sutras.

One of the ways to purify the karma of suffering beings is perform recitations of Om Mani Padme Hum, the six syllable mantra, while visualizing purifying light going out to all six realms.

This mantra purifies the suffering of all six realms — with each syllable purifying one realm — and it is for this reason the Om Mani Padme Hum is in nearly every Prayer Wheel, from giant temple wheels to small hand prayer wheels. Spinning the prayer wheel helps release millions of suffering beings. By tradition, even if you place other mantras inside your prayer wheel, you must always have some Om Mani Padme Hum mantras for this reason.

The important aspect of this practice is to dedicate the benefit of the recitation to the benefit of all sentient beings (which includes Pretas or Hungry Ghosts.)

Specifically, the syllable “me” from “Pad-me” (Padme) purifies greed and possessiveness and blesses the Pretas or Hungry Ghosts, helping them to be born in the perfect Pureland of Potala. Om purifies the Deva realm, Ma purifies the Asura realm, Ni purifies the Human realm, Pad purifies the Animal realm, Me purifies the Preta Hungry Ghost realm, and Hum purifies the Naraka or “Hell” realm.

The breakdown by syllable is:

Food Offerings and Water

Another method — the one recommended by Buddha in the Ullambana Sutra  (see full sutra translated below)— is to actually make food and other offerings to hungry ghosts (Pretas) during Ghost month and especially Ghost Festival Day.

Venerable Master Hsuan Hua taught:

Ullambana is the day for helping those beings who are suffering so that they can obtain liberation.

The Venerable Mahamaudgalyayana, one of the great disciples of the Buddha, was foremost in spiritual powers. When he obtained the six spiritual penetrations, he searched for his departed mother. He discovered that she had fallen into the hells. Although the Venerable Maudgalyayana had great spiritual powers, he could not save his mother. Thereupon he knelt before his teacher, the Buddha, and beseeched the World Honored One to help.

The Buddha explained that his mother was suffering in the hells because of her deep offenses and so the Venerable Maudgalyayana must rely on the united strength of the Sangha of the ten directions in order to save his mother.

The Buddha said, “On the fifteenth day of the seventh month you should make an offering of the finest vegetarian foods and drinks and offer it to the Buddha and the Sangha. By making this offering, the Way-virtue of the high Sanghas of the ten directions will then be able to save your mother.” [2]

Blessing the Offerings

The main teaching is to make offerings to the Sangha and the Buddha. They must be vegetarian.

Another way to help Hungry Ghosts, from other Sutras is offering purified food and other offerings directly to the Hungy Ghosts in the month they are close to our world — the seventh lunar month. (August 4th – September 2nd in 2024 with actual Ghost Festival Day on the 15th or full moon on August 18)

It is important to bless the offering with the Hungry Ghost mantra that makes the offering available to the suffering Pretas, as recommended by Lama Zopa Rinpoche[1]:

OM JÑANA AVALOKITE SAMANTA SPHARANA RASMI BHAVA SAMAYA MAHAAMANI DURU DURU HRIDAYA JALANI SVAHA

In the story of Mulian from the Ullambana Sutra, his mother had been born as a hungry ghost because of her clinging and attachments in her life. As a hungry ghost, whenever Mulian gave her rice offerings, it would burn her like flames.

To overcome this, we chant the Hungry Ghost mantra above. Snap your fingers of your left hand as you say the above mantra seven times to make the offering palatable to the hungry ghosts, so that it will not burn.

Then, sprinkle some of the offerings with the offering mantra:

OM JVALA MIDAM SARVA PRETA BHYAH SVAHA

Which means

Om JVALA (shining) MIDAM (gently) SARVA (all) PRETA (Hungry Ghosts) BHYAH (without fear) SVAHA (make offering) 

Burning Offerings

Alternately, in many traditions, the offerings are burned, making them available for the hungry ghosts, in which case your intention as you burn the offering will bless your offering. This is the basis of burning paper offerings.

Another alternative method of blessing recommended by Lama Zopa, is to bless a small cup of water with the above mantras, then pour the blessed water into a lake, pond, stream or body of water — which makes the stream, lake or spring available to the hungry ghosts. (Normally, by tradition, due to their karma, they cannot drink water in our world without it burning them.)

Finally, we can dedicate the merit of our daily Dharma practice, and especially any recitations of Om Mani Padme Hum, to the benefit of Pretas or Hungry Ghosts.

Psychological Pretas

If you tend toward the rational, non-supernatural or psychological metaphor view, you can view Hungry Ghosts as not other than our own unfulfilled selves, our desires. By honoring Hungry ghosts on Hungry Ghost Day and month, we are paying attention to that suffering hungry ghost (desire) inside all of us. In the same way we view the animal and hell beings as aspects of our own “desires” hungry ghosts represent strong attachments and desires. If you believe in the psychological view, if we already have strong attachments that make us suffer in this life, we’re already embodiments of hungry ghosts. If you take the “supernatural” view, hungry ghosts are those beings who are reborn into the Preta realm due to these same strong attachments.

Either way, major suffering. The Hungry Ghost festival is our opportunity to help those suffering (in their current life and in the Preta world) with offerings and practices that alleviate their insatiable hunger for more, more more.

SEVENTEEN Things NOT to Do During Ghost Month

By tradition, and especially to honour the ancient hungry ghost tradition (even if you aren’t spooked by ghosts) these are the ten things to avoid during Ghost month:

1. NEVER disturb the offerings. Traditionally offerings are placed out in Buddhist and Daoist areas on the street. Avoid disturbing them. If you accidentally knock them or step over them, always apologize.
2. NEVER whistle at night unless you want to attract a hungry ghost.
3. NEVER sit in the front row of a theatrical or movie performance during Ghost Month. The front row is for the Hungry Ghosts.
4. AVOID swimming at sea, lake, pond or river during Ghost month. Ghosts like yin areas, water, fog, darkness.
5. DO NOT pick up any object, especially money, from the ground or street. You may bring home a ghost.
6. DO NOT Stay out too late, or if you can’t avoid night, stay with other people.
7. REFRAIN from wearing red clothing during Ghost month.
8. NEVER mention ghosts or death, especially at night.
9. AVOID making negative comments, gossip or other negative speech.
10. DO NOT tap someone on the shoulder. If you feel someone tap on your shoulder, ignore it.
11. REFRAIN from moving into a new house or other large life milestone events during Ghost Month
12. NEVER Open an umbrella indoors.
13. DO NOT take photos at night.
14. DO NOT hang up wet laundry at night during Ghost Month.
15. NEVER take the last bus or train during Ghost Month.
16. NEVER point your slippers at your bed. Always point them away. (Pointing them at your bed is an invitation for a “ghost” to join you.)
17. DO NOT SING or WHISTLE when out alone at night — ghosts are attracted by the sound.

Ullambana Sutra 

Yulanpen Sutra

The Ullambana Sutra is not only the origin of the Ghost Festival and offerings, but it is the ultimate short Sutra on the importance of Filiality. 

Thus I have heard, at one time, the Buddha dwelt at Shravasti in the Garden of the Benefactor of Orphans and the Solitary. Mahamaudgalyayana had just obtained the six penetrations and wished to cross over his father and mother to repay their kindness for raising him. Thus, using his Way Eye, he regarded the world and saw that his deceased mother had been born among the hungry ghosts. Having neither food nor drink, she was but skin and bones.

Mahamaudgalyayana felt deep pity and sadness, filled a bowl with food, and went to provide for his mother. She got the bowl, screened it with her left hand, and with her right hand made a fist of food. But before it entered her mouth, it turned into burning coals which could not be eaten. Mahamaudgalyayana called out and wept sorrowfully, and hastened to return to the Buddha to set forth all of this.

The Buddha said, “Your mother’s offenses are deep and firmly rooted. You alone do not have enough power. Although your filial sounds move heaven and earth, the heaven spirits, the earth spirits, twisted demons, and those outside the way, Brahmans, and the Four Heavenly King Gods are also without sufficient strength. The awesome spiritual power of the assembled Sangha of the ten directions is necessary for liberation to be attained. I shall now speak a Dharma of rescue which causes all those in difficulty to leave worry and suffering, and to eradicate obstacles from offenses.

“The Buddha told Maudgalyayana, “The fifteenth day of the seventh month is the Pravarana Day for the assembled Sangha of the ten directions. For the sake of fathers and mothers of seven generations past, as well as for fathers and mothers of the present who are in distress, you should prepare an offering of clean basins full of hundreds of flavors and the five fruits, and other offerings of incense, oil, lamps, candles, beds, and bedding, all the best of the world, to the greatly virtuous assembled Sangha of the ten directions.

“On that day, all the holy assembly, whether in the mountains practicing dhyana samadhi, or obtaining the four fruits of the Way, or walking beneath trees, or using the independence of the six penetrations to teach and transform Sound Hearers and Those Enlightened to Conditions, or provisionally manifesting as Bhikshus when in fact they are Great Bodhisattvas on the Tenth Ground–all complete with pure precepts and ocean-like virtue of the holy Way–should gather in a great assembly and all of like mind receive the Pravarana food.

“If one thus makes offerings to these Pravarana Sanghans, one’s present father and mother, parents of seven generations past, as well as the six kinds of close relatives will escape from the three paths of suffering, and at that time attain release. Their clothing and food will spontaneously appear. If the parents are still alive, they will have wealth and blessings for a hundred years. Parents of seven generations past will be born in the heavens. Transformationally born, they will independently enter the celestial flower light, and experience limitless bliss.”

At that time the Buddha commanded the assembled Sangha of the ten directions to recite mantras and vows for the sake of the donor’s family, for parents of seven generations. After practicing dhyana concentration, the Sangha accepted the food. When they first received the basin, they placed it before the Buddha in the stupa. When the assembled Sangha had finished the mantras and vows they received the food.

At that time the Bhikshu Maudgalyayana and the assembly of Great Bodhisattvas were all extremely delighted and the sorrowful sound of Maudgalyayana’s crying ceased. At that time Maudgalyayana’s mother obtained liberation from one kalpa of suffering as a hungry ghost. Maudgalyayana addressed the Buddha and said, “This disciple’s parents have received the power of the merit and virtue of the Triple Jewel, because of the awesome spiritual power of the assembled Sangha. If in the future the Buddha’s disciples practice filiality by offerings up the Ullambana basins, will they be able to cross over their present fathers and mothers as well us those of seven generations past?”

The Buddha replied “Good indeed! I am happy you asked that question. I just wanted to speak about that and now you have also asked about it. Good man, if Bhikshus, Bhikshunis, kings, crown princes, great ministers, great officials, cabinet members, the hundred ministers, and the tens of thousands of citizens wish to practice compassionate filial conduct, for the sake of the parents who bore them, as well as for the sake of fathers and mothers of seven lives past, on the fifteenth day of the seventh month, the day of the Buddha’s Delight, the day of the Sangha’s Pravarana, they all should place hundreds of flavors of foods in the Ullambana basins, and offer them to the Pravarana Sangha of the ten directions. They should vow to cause the length of their present fathers’ and mothers’ lives to reach a hundred years without illnesses, without sufferings, afflictions, or worries, and also vow to cause seven generations of fathers and mothers to leave the sufferings of the hungry ghosts, to be born among humans and gods, and to have blessings and bliss without limit.”

The Buddha told all the good men and good women, “Those disciples of the Buddha who cultivate filial conduct should in thought after thought, constantly recall their present fathers and mothers when making offerings, as well as the fathers and mothers of seven lives past, and for their sakes perform the offering of the Ullambana basin to the Buddha and the Sangha and thus repay the loving kindness of the parents who raised and nourished them.”

At that time the Bhikshu Maudgalyayana and the four-fold assembly of disciples, hearing what the Buddha said, practiced it with delight.

End Ullambana Sutra.

NOTES

[1] Lama Zopa’s advice to a student in the Lama Yeshe Archive: https://www.lamayeshe.com/advice/making-offerings-pretas

[2] City of 10,000 Buddhas: https://www.cttbusa.org/ullambana/ullambana_celebration.asp.html

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

Where is Buddha?

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

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

Holy Pilgrimage Places — as close as your own mind

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

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

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

Luminous Mind is a Holy Place

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

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

Making your Mind a Sacred Place

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

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

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

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

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

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

Powa Practice and the Purelands

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

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

Video of Guided Power Purelands Meditation:

Different Levels of Pure Land and Pure Mind

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

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

• For a feature on the Purelands, see>>

Eternal Mind?

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

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

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

Quantum notion of perceptual reality

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

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

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

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

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

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

Where we find the Buddha, Dharma and Sangha

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

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

Mindfulness and Mind-Full-Ness

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

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

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

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

NOTES

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

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

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

The 10th of the lunar month is the day we celebrate Guru Rinpoche each month. (Dates below for this year!)

According to National Today:

“Believers agree that he was born on the tenth day of the sixth lunar moon. However, the specific year of his birth has been lost to history. However, his birth took place during the eighth century, and it is generally acknowledged that it occurred on that day.”

ANNUAL Guru Rinpoche Anniversary

Each month, we also celebrate and honor with Pujas and other celebrations — and Tsok or Tsog offerings — the great Lotus Born Guru Rinpoche. [See section below “Guru Rinpoche Tsok Days.”]

June 16th is the annual Guru Rinpoche anniversary in 2024. The Birth Anniversary of Guru Rinpoche is a public holiday in some countries, observed on the tenth day of the sixth lunar month, which falls on June 16th this year. This day is a celebration of his birth in a lotus. It is also, on the lunar calendar, the monthly (recurring) Guru Rinpoche Day!

The next few annual Guru Rinpoche Anniversary Days are:

Anniversary of Guru Rinpoche dates

Monthly Guru Rinpoche Days are below.

Vajra Mantra is a perfect Guru Rinpoche practice (see meaning of mantra as taught by Guru Rinpoche himself below:

Guru Rinpoche Tsok (Tsog) Days

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

Merit for practices on these days is multiplied auspiciously. The converted dates in the 2024 western calendar are:

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

Guru Rinpoche’s life embodied miracles

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

Timeline of Guru Rinpoche

• 717 A.D. Birth of Guru Rinpoche in Oddiyana
• 747 A.D. Guru Rinpoche invited to Tibet by the King Tri Songdetsen
• 810 A.D. Guru Rinpoche enters Bhutan

Important 7 Line Praise Dharani of Guru Rinpoche in Sanskrit, a perfect practice daily:

The Lotus Born

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

Historically, Guru Rinpoche is acknowledged by scholars.[1]

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

One of the best ways to honor and celebrate Guru Rinpoche Day is with his mantra. Enjoy this beautiful Sanskrit version of the Mantra:

Recommended by National Today:

• View Buddha Weekly’s special section with many Guru Rinpoche features>>

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

Buddha Shakyamuni predicted Guru Padmasambhava

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

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

Eight Manifestations of Guru Rinpoche

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

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

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

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

12-Syllable Mantra of Guru Rinpoche

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

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

oṃ āḥ hūṃ vajra guru padma siddhi hūṃ

Tibetan pronunciation:

 om ah hung benza guru péma siddhi hung

Chanting in melody versus for numbers

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

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

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

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

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

The meaning of the mantra

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

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

 

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

The essence mantras multiple aspects

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

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

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

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

From the point of view of the three classes of tantra

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

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

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

From the point of view of realizations

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

From the point of view of the activities and accomplishments

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

How to recite according to Guru Rinpoche

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

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

How to Recite Mantras Video (as taught by Guru Rinpoche):

NOTES and CITATIONS

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

Why is the magnetizing or attracting power of Amitabha Buddha and the Lotus family so alluring? Why is Amitabha so popular in all lineages and schools of Mahayana Buddhism? Why is Amitabha’s Western Pureland of Sukhavati called the Happy Realm and how easy is it to attain this paradise? Why is Amitabha called both Infinite Light and Infinite Life?

Video:

#阿彌陀佛 #Amitabha #Amita #འོད་དཔག་མེད་ #A Di Đà Phật #Amida #अमिताभ #あみだぶつ #아미타불 #อมิตาภพุทธะ

CONTENTS

00:00-02:57  Introduction and Why is Amitabha so popular as a practice in Buddhism?

02:57-05:41 Magnetizing Power, Charisma and the Power of Amitabha’s Lotus Family

05:41-08:17 Amitabha’s 48 Vows and the story of Bodhisattva Dharmakara (from Sutra)

08:17-09:15  Shakyamuni Buddha explains Sukhavati Pureland of Ultimate Bliss

09:15-11:11 Amitabha’s name literally means “Infinite Light” and why

11:11-13:32 Amitabha’s appearance and symbolism

13:32-15:21 Padma Lotus Family: Pandara, Avalokiteshvara, Hayagriva, Kurukulla Tara

15:21-18:55  Sukhavati Pureland: Land of Ultimate Bliss described by Shakyamuni Buddha

18:55-21:27 Dharani Practice of Amitabha Buddha and Magnetizing

21:27-22:21   Three Shorter Mantras as a daily practice

22:37-23:57  Amitabha’s Sadhana practices and visualizing Amitabha Buddha

23:57-31:00  Recitation of Amitabha Sadhana in full

We answer these questions, and more, in this in-depth presentation, and end with his Dharani, Mantras and unique Sadhana called Brief Amitabha Sleeping Practice by Jamyang Khyentse Chökyi Lodrö, to help you connect directly to this compassionate and powerful Buddha of the 48 vows. We tell the story of these 48 vows later in this presentation, the story of Amitabha as Bodhisattva Dharmakara from Sutra.

Amitabha is the magnetic, savior Buddha. He helps with his charismatic bliss and joy, and his wisdom of discernment to overcome the poisons of attachment and desire.

It is our constant attachment to things, and objects, and money, and ownership and ego that causes suffering in Samsara. With discernment wisdom, the wisdom of Amitabha’s Lotus family, we overcome our obsessive clinging to things and ego.

His practice is the magnetizing power of the Buddhas, signified by his body made of red glowing light — like a beautiful, glowing sunset.  Red is the color of magnetizing, the colour of fire and the setting sun of the west, all of which are symbols of Ami tabha.

Orgyen Topgyal Rinpoche explained in a teaching on Red Amitabha’s Lotus family:

“The manifestations of the wisdom of discernment are the deities of the lotus family of magnetizing. The magnetizing deities have the power to bring circumstances under control.”

Magnetizing power is the power of charisma, attraction, cooperation, compassion, and loving-kindness. Amitabha’s magnetizing power attracts auspicious circumstances, knowledge, good fortune, helpful people, students, business, and prosperity — as long as we are motivated by the cause for Enlightenment for the benefit of all sentient beings.  Khenpo Namdro explains:

Magnetizing of Amitabha’s Lotus family is “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.”

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

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

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

The Vastness of Tara: Beyond Definition, Friend to Everyone

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

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

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

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

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

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

Her Practice Is as Simple or Complex as Tara

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

Om Tare Tuttare Ture Svaha

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

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

Tara in Many Forms: Guanyin, Madonna and Others

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

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

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

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

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

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

21 Taras: Two Systems, Same Effective Results

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

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

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

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

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

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

Tara Does What?

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

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

In Tara, Wisdom and Compassion are perfectly combined.

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

Why is She So Adored

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

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

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

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

Practicing Tara

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

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

Tara’s Mantra

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

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

Om Tare Tuttare Ture Svaha

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

Song of Longing for Tara

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Om Tare Tuttare Ture Svaha!

Tara Visualization

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

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

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

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

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

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

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

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

Om Tare Tuttare Ture Svaha

Basic Practice Without Empowerment

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

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

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

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

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

Refuge

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

Offerings

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

Four Immeasurables 

May all beings have happiness and its causes,

May they never have suffering or its causes.

May they constantly dwell in joy transcending sorrow;

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

Seven Limbs

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

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

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

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

I request You turn the wheel of Dharma.

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

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

21 Praises

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

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

Om namah spukasam namah Taraye mi Tara

1 Namas Tare Ture vire

kshanair dyuti nibhekshane

trailokya nat ha vaktrabja

vikasat kesharobhave

 

2 Namah shata sharac chandra

sampurna patalanane

Tara sahasra nikara

prahasat kira noj jvale

 

3 Namah kanaka nilabja

pani padma vibhu shite

dana virya tapah shanti

titik sha dhyana gochare

 

4 Namas tat hagatosh nisha

vijayananta charini

ashesha paramita prapta

jina putra nishevite

 

5 Namas Tuttara Hum kara

puritasha dig antare

sapta loka kramakranti

asheshak arshanak shame

 

6 Namah shakranala Brahma

marud vishvesh varachite

bhuta vetala gand harva

gana yaksha puras krte

 

7 Namas trad iti phat kara

para yantra pramardani

praty alid ha pada nyase

shik hi jvalakulek shane

 

8 Namas Ture maha ghore

mara vira vinashani

bhrku ti krta vaktrabja

sarva shatrum nishudani

 

9 Namas tri ratna mudranka

hrdyanguli vibhushite

bhu shitashesha dik chakra

nikara sva Karakule

 

10 Namah pramudita topa

muku ta kshipta malini

hasat prahasat Tuttare

mara loka vashamkari

 

11 Namah samanta bhu pala

patalakarshana kshame

chalat bhrku ti hum kara

sarvapada vimoch ani

 

12 Namah shikhanda kandendu

muku tabha ranojjvale

Amitabha jata bhara

bhasvare kirana dhruve

 

13 Namah kalpanta hutabhug

jvala malan Tara sthite

alidha muditabandha

ripu chakra vinashani

 

14 Namah kara talaghata

charana hata bhu tale

bhrkuti krta Hum kara

sapta patala bhedini

 

15 Namah shive shubhe shante

shanta nirvana gochare

svaha pranava samyukte

maha papaka na shani

 

16 Namah pramudi tabandha

ripu gatra vabhedini

dashakshara pada nyashe

vidya Hum kara dipite

 

17 Namas Ture pada ghata

Hum karakara bijite

meru mandara kailasa

bhuvana traya chalini

 

18 Namah sura sarakara

harinika karast hite

Tara dvir ukta Phat kara

ashesha visha nashani

 

19 Namah sura ganadh yaksha

sura kimnara sevite

abandha mudita bhoga

kali duhs vapna nashani

 

20 Namah chandrarka sampurna

nayana dyuti bhas vare

hara dvir ukta Tuttare

vishama jvara nashani

 

21 Namas tri tattva vinyasa

shiva shakti saman vite

graha vetala yakshaugha

nashani pravare Ture

 

21 Praises to Tara in English

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

1 Homage to you, Tara, the swift heroine,

Whose eyes are like an instant flash of lightning,

Whose water-born face arises from the blooming lotus

Of Avalokiteshvara, protector of the three worlds.

 

2 Homage to you, Tara, whose face is like

One hundred full autumn moons gathered together,

Blazing with the expanding light

Of a thousand stars assembled.

 

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

Whose hands are beautifully adorned with lotus flowers,

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

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

 

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

Whose deeds overcome infinite evils,

Who have attained transcendent perfections without exception,

And upon whom the sons of the Victorious Ones rely.

 

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

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

Whose feet trample on the seven worlds,

And who are able to draw all beings to you.

 

6 Homage to you, Tara, venerated by Indra,

Agni, Brahma, Vayu, and Ishvara,

And praised by the assembly of spirits,

raised corpses,
Gandharvas, and all yakshas.

 

7 Homage to you, Tara, whose TRAT and PHAT

Destroy entirely the magical wheels of others.

With your right leg bent and left outstretched and pressing,

You burn intensely within a whirl of fire.

 

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

Whose letter TURE destroys the mighty demons completely,

Who with a wrathful expression on your water-born face

Slay all enemies without an exception.

 

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

With the gesture of the sublime precious three;

Adorned with a wheel striking all directions without exception

With the totality of your own rays of light.

 

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

Joyful and magnificent, extends a garland of light,

And who, by your laughter of TUTTARA,

Conquer the demons and all of the worlds.

 

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

The entire assembly of local protectors,

Whose wrathful expression fiercely shakes,

Rescuing the impoverished through the letter HUM.

 

12 Homage to you, Tara, whose crown is adorned

With the crescent moon, wearing ornaments exceedingly bright;

From your hair knot the buddha Amitabha

Radiates eternally with great beams of light.

 

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

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

Surrounded by joy, you sit with your right leg extended

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

 

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

Pressing your heel and stamping your foot on the earth;

With a wrathful glance from your eyes you subdue

All seven levels through the syllable HUM.

 

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

The very object of practice, passed beyond sorrow.

You are perfectly endowed with SOHA and OM,

Overcoming completely all the great evils.

 

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

You completely subdue the bodies of all enemies;

Your speech is adorned with the ten syllables,

And you rescue all through the knowledge-letter HUM.

 

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

Your seed-syllable itself in the aspect of HUM

Causes Meru, Mandhara, and the Vindhya mountains

And all the three worlds to tremble and shake.

 

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

The hare-marked moon like the celestial ocean.

By uttering TARA twice and the letter PHAT

You dispel all poisons without an exception.

 

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

The gods themselves, and all kinnaras rely;

Whose magnificent armor gives joy to all,

You who dispel all disputes and bad dreams.

 

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

Radiate an excellent, illuminating light;

By uttering HARA twice and TUTTARA,

You dispel all violent epidemic disease.

 

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

Perfectly endowed with the power of serenity,

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

O TURE, most excellent and sublime!

 

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

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

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

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

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

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

How does Tara help?

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

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

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

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

“How could I ever leave who I am?”

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

Tara the Karma Mother accessible to all

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

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

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

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

Tara, Mother of all Yogas

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

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

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

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

Shakyamuni Buddha Relied on Tara

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

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

All levels of practice

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

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

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

Tara’s Mantra for all

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

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

Om Tare Tuttare Ture Soha

Tara practice links:

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

Tara: “transformation through activity”

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

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

Lama Zangmo explains[1]:

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

The Tara Principle: Wisdom, Compassion and Activity

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

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

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

21 Taras: 21 activities

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

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

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

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

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

Tara, the Karma of all the Buddhas

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

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

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

What is Tara’s Activity?

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

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

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

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

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

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

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

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

Tara embodies all the activity of wisdom and compassion

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

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

Eightfold Path

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

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

The Great Dharani of the Sutra of Tara

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

OM NAMO ARYA-AVALOKITESVARAYA

BODHISATTVA

MAHASATTVA

MAHA- KARUNIKAYA

TADYATHA OM TARE TUTTARE TURE SARVA-DUSTAN

PRADUSTAN MAMA KRTE

DZAMBHAYA

STAMBHAYA

MOHAYA

BANDHAYA

HUM HUM HUM

PHAT PHAT PHAT SVAHA

MAMA ARYAVALOKABHAYA NARA

BODHISATTVA MAHASATTVANI

ADHISTHANA

ADHISTHITE MAMA SARVA-KARMA-AVARANA- SVAHBAVA

SUDDHE VISUDDHE

SHODHYAYA VISHODHAYA HUM PHAT SVAHA

A Song of Longing for Tara, the Infallible

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Om Tare Tuttare Ture Svaha!

NOTES

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

[2] Full Song of Longing >>

[3] Om Tare Tuttare Ture Soha website>>

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

Why is the magnetizing or attracting power of Amitabha Buddha and the Lotus family so alluring? Why is Amitabha so popular in all lineages and schools of Mahayana Buddhism? Why is Amitabha’s Western Pureland of Sukhavati called the Happy Realm and how easy is it to attain this paradise? Why is Amitabha called both Infinite Light and Infinite Life?

We answer these questions, and more, in this in-depth presentation, and end with his Dharani, Mantras and Sadhana to help you connect directly to this compassionate and powerful Buddha of the 48 vows. We tell the story of these 48 vows later in this presentation, the story of Amitabha as Bodhisattva Dharmakara from Sutra.

Amitabha: Quick Snapshot

• Buddha of the Western Padma (Lotus) Family
• Amitabha translates as “Infinite Light”
• Amitayus, his other main form, translates as “Infinite Life”
• Wisdom Mother or Consort: Pāṇḍaravāsinī or Pandara
• Bodhisattva: Avalokiteshvara (Guanyin, Chenrezig, Kannon)
• Heruka: His wrathful heroic emanation is Hayagriva Heruka
• Mudra: Samadhi Mudra or Dhyana Mudra is the most significant, but Amitabha may also be seed with nine other mudras, such as Abhaya, Varuda, teaching and others.
• Poison: of Attachment and Desire
• Wisdom: Discernment
• Power: Magnetizing, Enchanting, Attracting powers
• Skanda or Aggregate: Perception
•  Pureland Sukhavati, Western Paradise or “the Happy Realm”
• Padma Family Mandala: Pandaravasini, Avalokiteshvara, Hayagriva Heruka, Vajravarahi Dakini, Red Tara, Kurukulla, Vajradharma, Red Ganesha (12-armed), and many other red deities.
• Element: Fire
• Symbol: Lotus
• Seed Syllable: Hrih
• Heart Mantra: Om Amitabha Hrih or Om Ami Deva Hrih
• Sacred Animal: Peacock
• Color: Red the color of the setting sun and in some lineages gold (also signifying setting sun and west)

Amitabha Buddha: Overcoming Attachments

Amitabha is the magnetic, savior Buddha. He helps with his charismatic bliss and joy, and his wisdom of discernment to overcome the poisons of attachment and desire.

It is our constant attachment to things, and objects, and money, and ownership and ego that causes suffering in Samsara. With discernment wisdom, the wisdom of Amitabha’s Lotus family, we overcome our out-of-control clinging to things and ego.

Red Magnetizing Power

His practice is the magnetizing power of the Buddhas, signified by his body made of red glowing light — like a beautiful, glowing sunset.  Red is the color of magnetizing, the colour of fire and the setting sun of the west, all of which are symbols of Amitabha.

Orgyen Topgyal Rinpoche explained in a teaching on Red Amitabha’s Lotus family:

“The manifestations of the wisdom of discernment are the deities of the lotus family of magnetizing. The magnetizing deities have the power to bring circumstances under control.”

Magnetizing power is the power of charisma, of attracting, of cooperation and compassion, of loving kindness. Amitabha’s magnetizing power attracts auspicious circumstances, knowledge, good fortune, helpful people, students, business, and prosperity — as long as we are motivated by the cause for Enlightenment for the benefit of all sentient beings.  Khenpo Namdro explains:

Magnetizing of Amitabha’s Lotus family is “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.”

The magnetizing lotus family of Amitabha brings us fortunate circumstances so that we may help others in this lifetime. Ultimately, when our current life karma ends, we carry on in Sukhavati, where the conditions for practicing Dharma are perfect.

Before he was Buddha, he was Bodhisattva Dharmakara

Amitabha Buddha’s popularity arises from his 48 great vows, made when he was the Bodhisattva Dharmakara. Before he made his vow, Dharmakara was a kind and noble king who, dissatisfied with his ability to help sentient beings as a simple king, attended the teachings of the Buddha of that ancient time, named Lokeshvararaja.

From the Longer Sutra of Amitabha, his story is told:

“Having superior intelligence, courage, and wisdom, Bhikshu Dharmakara distinguished himself as a seeker of the Dharma. He went to see Lokeshvararaja Tathagata and reverently praised him. He resolved to become a Buddha who was different from all other Buddhas, as his vows would be so great that they would surpass those made by all previous Buddhas.”

Abandoning his kingdom and throne, he chose the life of a sramana monk and took the name Dharmakara. His deeds as a Bodhisattva known for compassion surpassed all others. He was a monk of perfect virtue and kindness.

Expressing his compassion for all sentient beings, he made 48 vows in front of Buddha Lokesvaraja that were so profound and perfect that he ultimately became the Buddha Amitabha. From the great Sutra, it is recorded that he vowed:

I resolve to become a Buddha,
Equal in attainment to you, O holy king of the Dharma,
To save living beings from birth-and-death,
And to lead them all to liberation.

I vow that, when I have become a Buddha,
I shall carry out this promise everywhere;
And to all fear-ridden beings
Shall I give great peace.

His Vow as a Bodhisattva

After his shining Enlightenment, he manifested his Pureland as the place of great peace he promised. It is the most accessible of all of the Purelands. Shakyamuni Buddha explains how easy this is, in the Sukhavati-vyuha Sutra:

Shariputra, if there is a good man or good woman who hears the Name ‘Amitabha’ and holds to it, whether for one day, two days, three days, four days, five days, six days, or seven days, single-hearted without confusion. At the time of near death, Amitabha Buddha and all the Sages will appear before this person. When the person is at the time of death, if his heart (mind) is not deluded, then he will be reborn in Amitabha Buddha’s Land of Ultimate Bliss. Sariputra, I see these benefits, therefore, I speak of these words. If living beings hear this, they should make the vow to be born in that Land.

Amitabha Infinite Light Buddha

Amitabha’s name helps us know him. His name literally means infinite light. In the same way we think of the sun as the center of our solar system, we think of Amitabha’s virtuous light as the undying source of life. Through his great vow, any being can be reborn in his Happy Pureland of Sukhavati.

His other name, Amitayus translates as Infinite Life. Infinite Life here refers to our eternal and infinite Buddha Nature. Even sentient being in Samsara, from insect to human to deities have Buddha Nature — the eternal light of our potential to become Enlightened Buddhas ourselves. Amitabha’s vow is to help us realize our own Buddha Nature through rebirth in his perfect pureland of Sukhavati.

In the Amitabha Sutra, the shorter Sukyavati Sutra, the great teacher Shakymuni explains Amitabha’s great name this way to Shariputra and the other disciples:

Shariputra, what do you think? Why is that Buddha named Amitabha? Shariputra, the light of that Buddha is infinite, illumining all worlds in the ten directions without obstacles, therefore, He is named Amitabha. Moreover, Shariputra, the life of that Buddha and His people extend for infinite limitless asamkhyeya kalpas, thus, He is named Amitayus.

Amitabha’s Name and Symbolism

Amitabha Buddha’s name literally means “Infinite Light” Buddha. His appearance, like his name, similarly helps us relate to him. We visualize the great Lord of light and life as peaceful and kind and glowing with vivid red light, like the setting sun of the West. He is, in fact, the Buddha of the West, of the setting sun — all symbols of infinite light and life.

In some traditions where symbolic color is not visualized, he may appear golden, but in most Pureland Dhyani Buddha and Vajrayana traditions he is traditionally red, made of glowing, brilliant light like the most beautiful sunset. As the Buddha of Infinite Life and Light, his spectacular sunset symbolizes the peak of Enlightenment and is, therefore, a sunset that never fades. There is no night after Amitabha’s light. The sunset is eternal happiness and bliss.

Poses and Mudras

He can appear in different poses, seated or standing, but most depictions are of a seated Buddha in monk’s garments with his two hands, commonly in meditation mudrā, with thumbs touching and fingers together. He is seen in Dharma art with 9 different mudras, depending on the focus of meditation. For instance, he can hold his hands in the teaching or exposition mudra. He can be seen holding a lotus with the meditative mudra, or the no-fear mudra. The only mudra we do not see with Amitabha is Shakyamuni’s earth-touching mudra.

He can also appear crowned, in his Amitayus aspect as the Buddha of Infinite Life.

Peacock Power

Peacocks symbolize his charismatic power. Like the stunningly beautiful peacock, he attracts people to the Dharma. Peacocks support his throne. They can also be his mount when he is described in mounted form.

The magical peacock companions of Amitabha are the mortal enemies of nagas and snakes, able to safely kill even cobras. In legend, they can transmute the poison of snakes into amtrita or nectar, symbolizing Amitabha’s power to transform the poison of attachment into the nectar of the wisdom of discernment.

Peacock feathers are sacred to Amitabha, and often peacock feathers are used as the sprinkler for the consecrated water or amrita in the bumpa blessing vase at ceremonies.

Seeing or hearing a peacock is considered an auspicious sign.

Dragon Power

Less commonly, Amitabha may be depicted on a throne of red dragons or with a dragon as a mount.

Padma Lotus Family

His entire Padma or lotus family are energetic and magnetic. His glorious wisdom mother partner or consort is Pandaravashini, sometimes simply called Pandara. She balances Amitabha’s boundless compassion with wisdom.

Avalokiteshvara, also known as Guan Yin or Chenrezig, is the most famous member of the family and can appear in countless forms. The Bodhisattva of the Padma family can appear as male, female, wrathful, two-armed, thousand-armed, and in many other forms of compassion.

His wrathful Heruka form is glorious Hayagriva, a ferocious Sambhogakaya form who, like Amitabha, rescues all beings who call his name. His power is the same but manifests more energetically, symbolized by his fierce appearance and the horses emerging from the top of his wrathful head.

Tara is Amitabha’s most famous daughter or disciple. Tara, whose activity spans all of the Buddha Families, always has Amitabha appearing over her head in art to symbolize he is her Guru or teacher or spiritual father. It is usually Tara who carries out the activities of compassion in all six worlds on behalf of Amitabha. Even in her main role as Wisdom consort of the Karma activity, Amitabha is still her Spiritual Father or Guru.

Kurukulla is one of Red Taras forms, and one of the most popular practices in magnetizing.

Vajravarahi and Vajrayogini are Highest Yoga Dakini forms in the family. For more on the Magnetizing family of Amitabha, including the 9 principle members, see our video or feature on the Wangdu Magnetizing practice, linked above.

Eternal Buddha Nature

Amitabha’s mission is to nurture that eternal life, our Buddha Nature. He does this through his activities of magnetizing auspicious activities in our current life, and after this life, through his perfect Pureland, a place where we can continue to practice the Dharma in peace. He has many practices in many lineages, but his most famous is the Pureland Practice, which can be as simple as repeatedly calling his name praise, Namo Amitabha Buddhaya.

Any being who takes Refuge in Amitabha and calls his name, can potentially be reborn there. (This is explained more fully in the Larger Sukhāvatī-vyūha Sūtra or the Sūtra on Immeasurable Life or the Shorter version we present in full below, the smaller Sukhāvatī-vyūha Sūtra, or the Amitābha Sūtra.)

The Happy Place: Sukyavati

In this special place, the Western Happy Land called Sukhavati, we no longer suffer in Samsara. We dwell in the Dharma and teachings, the happy realm, until full Enlightenment. It is also called the Land of Ultimate Bliss.

For all of these reasons, Amitabha is the most accessible and popular of the Five Dhyani Buddhas. While all Buddhas can help us on our Dharma journey towards Enlightenment, it is Amitabha’s magnetizing power that draws auspicious circumstances into our current lives, giving us the opportunity to be reborn in the Happy Realm.  Shakyamuni Buddha explains why it is called the Happy Realm in the Sukhavati Vyuha Sutra:

Shariputra, for what reason is that Land called Ultimate Bliss? All living beings in that Land have no suffering, but enjoy all bliss, therefore, it is called Ultimate Bliss.

The description continues, elaborating on a spectacular paradise of perfection. Later in Buddha’s description he explains that even the soft wind gives rise to mindfulness:

Shariputra, in that Buddha Land, when the soft wind blows the rows of jewelled trees and jewelled nets give rise to delicate and wonderful sounds, like a hundred thousand kinds of music playing at the same time. Those who hear these sounds will naturally give rise to the heart of being mindful of the Buddha, the Dharma, and the Sangha. Shariputra, the realization of the Buddha Land is thus meritoriously adorned.

Amitabha’s Dharani

There is a longer and shorter version of Amitabha’s Amrita or Pureland Dharani. The shorter one appears in the short version of the Sukhavati Sutra, while the longer one usually appears in the longer Sutra. We have a beautiful video with the longer Dharani, with our Buddha Weekly band singing the Amitabha Dharani, linked above. The longer Dharani is:

Namo ratnatrayaya Nama aryamitabhaya tathagatayarhate samyaksam buddhāya Tadyatha: om amrite amitodbhave amritasambhave amritagarbhe amrita siddhe amrita teje amrta vikrante amrita vikrantagamini amrita gagana kirti kari amritadun dubhisvare sarvarthasa dhani sarva karma kleshak shayamkari svaha. Aum, brum, hum.

Which translates in English as:

Homage to the Three Jewels. Homage to the noble Amitabha, to the Tathagata, the Arhat, the completely and perfectly awakened one.

Thus: Om O immortality, O maker of immortality! O born of immortality! O essence of immortality! O immortality perfecting one! O the brilliance of immortality! O He who goes beyond immortality! O He who goes beyond immortality and whose glory is infinite as the sky. O sound of the drum of immortality realizing benefit for all. O, He who destroys  all karmic afflictions. Homage!

Amitabha’s great mantra is a complete practice. Chant daily for merit and magnetizing benefits:

Heart Mantra

When you don’t have time for the longer mantra, there is a shorter mantra, which is also a daily practice for most people who practice Amitabha or any Padma deity.

The heart mantra  is

Om Ami Deva Hrih

A Variant on the heart mantra is:

Om Amitabha Hrih

Great Dharani of Amitabha, chanted beautifully:

Namo Amitabha

The Sutra also recommends the Namo Mantra. This is:

Namo Amitabha Buddhaya

Which literally translates as Homage to Amitabha Buddha.

Sadhanas or Pujas

There are more practices and Sadhanas for Amitabha than most other Enlightened Deities, due to the extensive body of practices focused on Sukhavati, including complex sleep yogas and sadhanas to behold Amitabha in dreams, practices for the newly deceased, phowas or transference of consciousness, and many specific magnetizing practices. For this short Sadhana, presented here, it is a short daily practice to draw you closer to the great, compassionate Buddha, and to develop the common and uncommon siddhis.

For the short daily Sadhana, presented here, you can either visualize Amitabha in front of you if you do not have empowerment, or as a self-generation if you do have initiation. You can visualize Amitabha in his golden form, or Red form, although the Sadahana is presented as Red.

Ten Protections of Amitabha Practice (video):

A Sadhana, including this one, should include taking refuge in the Three Jewels, the Seven Limbs of Practice and a frontal or self generation, and mantra recitation with an acitivity such as purification or healing or magnetizing fortunate circumstances visualized. The seven limbs of practice are:

• Paying Homage to the Buddha
• Presenting Offerings
• Confessing our downfalls and negative deeds, and promising to refrain in future.
• Requesting Dharma Teachings.
• Asking the Buddha to remain with us until we attain Enlightenment.
• Dedicating the virtue for the benefit of all beings.
• Always dedicate the merit of the practice to the cause for enlightenment for the benefit of all sentient beings.

One very beautiful and unique practice presented here, is called, as it was designed for purification prior to sleeping in hopes of having auspicious dreams and blessings through the night of glorious Amitabha — but it is considered a complete practice any time. It is short enough that we can meditate on this practice each night before sleep — which according to the teaching brings auspicious dreams and  purifies negative karma.

It can be done at any time of day, but it certainly is wonderful as a way of relaxing and purifying before sleep.

༄༅། །འོད་དཔག་མེད་ཀྱི་ཉལ་བསྒོམ་མདོར་བསྡུས་བཞུགས།

Brief Amitābha “Sleeping” Practice

by Jamyang Khyentse Chökyi Lodrö

སངས་རྒྱས་ཆོས་ཚོགས་ཀྱི་སྐྱབས་སེམས་ལན་གསུམ། །

Take refuge and generate bodhicitta by reciting ‘Sangye chötsok… etc.’ three times:

སངས་རྒྱས་ཆོས་དང་ཚོགས་ཀྱི་མཆོག་རྣམས་ལ། །

sangye chö dang tsok kyi chok nam la

In the Buddha, the Dharma and the Supreme Assembly

བྱང་ཆུབ་བར་དུ་བདག་ནི་སྐྱབས་སུ་མཆི། །

changchub bardu dak ni kyab su chi

I take refuge until I attain enlightenment.

བདག་གི་སྦྱིན་སོགས་བགྱིས་པའི་བསོད་ནམས་ཀྱིས། །

dak gi jin sok gyipé sönam kyi

Through the merit of practising generosity and so on,

འགྲོ་ལ་ཕན་ཕྱིར་སངས་རྒྱས་འགྲུབ་པར་ཤོག

dro la pen chir sangye drubpar shok

May I attain buddhahood for the benefit of all beings.

མ་ལུས་སེམས་ཅན་སོགས་ཤྭ་ལོ་ཀ་གཅིག་གི་མཐར།

Then recite the single verse beginning ‘Malü semchen…’:

མ་ལུས་སེམས་ཅན་ཀུན་གྱི་མགོན་གྱུར་ཅིང༌། །

malü semchen kun gyi gön gyur ching

You are the protectors of all beings, every single one.

བདུད་སྡེ་དཔུང་བཅས་མི་བཟད་འཇོམས་མཛད་ལྷ། །

dü dé pung ché mizé jomdzé lha

You are the deities who remorselessly destroy the māras and their forces.

དངོས་རྣམས་མ་ལུས་ཇི་བཞིན་མཁྱེན་གྱུར་པའི། །

ngönam malü jizhin khyen gyurpé

You who know all things just as they are, in their true nature,

བཅོམ་ལྡན་འཁོར་བཅས་གནས་འདིར་གཤེགས་སུ་གསོལ། །

chomden khor ché né dir shek su sol

Enlightened ones, with your retinues, come now to this place!

ཨོཾ་ཨ་མི་ཏ་བྷ་ཧྲཱིཿས་པ་རི་ཝཱ་ར་ཨེ་ཧྱེ་ཧི་བཛྲ་ས་མཱ་ཛཿ པདྨ་ཀ་མ་ལཱ་ཡ་སྟྭཾ།

om amitabha hrih sapariwara é hyé hi benza samadza | pema kama laya tom

Oṃ amitābha hrīḥ saparivāra ehy ehi vajra samājaḥ | padma kamālaya stvam ||

གྱིས་གདན་ཕུལ་བར་མོས།

Thus offer a seat.

ཇི་སྙེད་སུ་དག་སོགས་ཡན་ལག་བདུན་པ་བྱ།

Then perform the seven branches with ‘Jinyé su dak…etc.’:

1. Prostration

ཇི་སྙེད་སུ་དག་ཕྱོགས་བཅུའི་འཇིག་རྟེན་ན། །

jinyé su dak chok chü jikten na

To all the buddhas, the lions of the human race,

དུས་གསུམ་གཤེགས་པ་མི་ཡི་སེང་གེ་ཀུན། །

dü sum shekpa mi yi sengé kün

In all directions of the universe, through past and present and future:

བདག་གིས་མ་ལུས་དེ་དག་ཐམས་ཅད་ལ། །

dak gi malü dedak tamché la

To every single one of you, I bow in homage;

ལུས་དང་ངག་ཡིད་དང་བས་ཕྱག་བགྱིའོ། །

lü dang ngak yi dangwé chak gyi o

Devotion fills my body, speech and mind.

བཟང་པོ་སྤྱོད་པའི་སྨོན་ལམ་སྟོབས་དག་གིས། །

zangpo chöpé mönlam tob dak gi

Through the power of this prayer, aspiring to Good Action,

རྒྱལ་བ་ཐམས་ཅད་ཡིད་ཀྱིས་མངོན་སུམ་དུ། །

gyalwa tamché yi kyi ngönsum du

All the victorious ones appear, vivid here before my mind

ཞིང་གི་རྡུལ་སྙེད་ལུས་རབ་བཏུད་པ་ཡིས། །

zhing gi dul nyé lü rab tüpa yi

And I multiply my body as many times as atoms in the universe,

རྒྱལ་བ་ཀུན་ལ་རབ་ཏུ་ཕྱག་འཚལ་ལོ། །

gyalwa kün la rabtu chaktsal lo

Each one bowing in prostration to all the buddhas.

2. Offering

རྡུལ་གཅིག་སྟེང་ན་རྡུལ་སྙེད་སངས་རྒྱས་རྣམས། །

dul chik teng na dul nyé sangye nam

In every atom preside as many buddhas as there are atoms,

སངས་རྒྱས་སྲས་ཀྱི་དབུས་ན་བཞུགས་པ་དག །

sangye sé kyi ü na zhukpa dak

And around them, all their bodhisattva heirs:

དེ་ལྟར་ཆོས་ཀྱི་དབྱིངས་རྣམས་མ་ལུས་པ། །

detar chö kyi ying nam malüpa

And so I imagine them filling

ཐམས་ཅད་རྒྱལ་བ་དག་གིས་གང་བར་མོས། །

tamché gyalwa dak gi gangwar mö

Completely the entire space of reality.

དེ་དག་བསྔགས་པ་མི་ཟད་རྒྱ་མཚོ་རྣམས། །

dedak ngakpa mizé gyatso nam

Saluting them with an endless ocean of praise,

དབྱངས་ཀྱི་ཡན་ལག་རྒྱ་མཚོའི་སྒྲ་ཀུན་གྱིས། །

yang kyi yenlak gyatsö dra kün gyi

With the sounds of an ocean of different melodies

རྒྱལ་བ་ཀུན་གྱི་ཡོན་ཏན་རབ་བརྗོད་ཅིང་། །

gyalwa kün gyi yönten rab jö ching

I sing of the buddhas’ noble qualities,

བདེ་བར་གཤེགས་པ་ཐམས་ཅད་བདག་གིས་བསྟོད། །

dewar shekpa tamché dak gi tö

And praise all those who have gone to perfect bliss.

མེ་ཏོག་དམ་པ་ཕྲེང་བ་དམ་པ་དང་། །

metok dampa trengwa dampa dang

To every buddha, I make offerings:

སིལ་སྙན་རྣམས་དང་བྱུག་པ་གདུགས་མཆོག་དང་། །

silnyen nam dang jukpa duk chok dang

Of the loveliest flowers, of beautiful garlands,

མར་མེ་མཆོག་དང་བདུག་སྤོས་དམ་པ་ཡིས། །

marmé chok dang dukpö dampa yi

Of music and perfumed ointments, the best of parasols,

རྒྱལ་བ་དེ་དག་ལ་ནི་མཆོད་པར་བགྱི། །

gyalwa dedak la ni chöpar gyi

The brightest lamps and finest incense.

ན་བཟའ་དམ་པ་རྣམས་དང་དྲི་མཆོག་དང་། །

naza dampa nam dang dri chok dang

To every buddha, I make offerings:

ཕྱེ་མ་ཕུར་མ་རི་རབ་མཉམ་པ་དང་། །

chema purma rirab nyampa dang

Exquisite garments and the most fragrant scents,

བཀོད་པ་ཁྱད་པར་འཕགས་པའི་མཆོག་ཀུན་གྱིས། །

köpa khyepar pakpé chok kün gyi

Powdered incense, heaped as high as Mount Meru,

རྒྱལ་བ་དེ་དག་ལ་ནི་མཆོད་པར་བགྱི། །

gyalwa dedak la ni chöpar gyi

Arranged in perfect symmetry.

མཆོད་པ་གང་རྣམས་བླ་མེད་རྒྱ་ཆེ་བ། །

chöpa gang nam lamé gya chewa

Then the vast and unsurpassable offerings—

དེ་དག་རྒྱལ་བ་ཐམས་ཅད་ལ་ཡང་མོས། །

dedak gyalwa tamché la yang mö

Inspired by my devotion to all the buddhas, and

བཟང་པོ་སྤྱོད་ལ་དད་པའི་སྟོབས་དག་གིས། །

zangpo chö la depé tob dak gi

Moved by the power of my faith in Good Actions—

རྒྱལ་བ་ཀུན་ལ་ཕྱག་འཚལ་མཆོད་པར་བགྱི། །

gyalwa kün la chaktsal chöpar gyi

I prostrate and offer to all you victorious ones.

3. Confession

འདོད་ཆགས་ཞེ་སྡང་གཏི་མུག་དབང་གིས་ནི། །

döchak zhedang timuk wang gi ni

Whatever negative acts I have committed,

ལུས་དང་ངག་དང་དེ་བཞིན་ཡིད་ཀྱིས་ཀྱང་། །

lü dang ngak dang dezhin yi kyi kyang

While driven by desire, hatred and ignorance,

སྡིག་པ་བདག་གིས་བགྱིས་པ་ཅི་མཆིས་པ། །

dikpa dak gi gyipa chi chipa

With my body, my speech and also with my mind,

དེ་དག་ཐམས་ཅད་བདག་གིས་སོ་སོར་བཤགས། །

dedak tamché dak gi sosor shak

Before you, I confess and purify each and every one.

4. Rejoicing

ཕྱོགས་བཅུའི་རྒྱལ་བ་ཀུན་དང་སངས་རྒྱས་སྲས། །

chok chü gyalwa kün dang sangye sé

With a heart full of delight, I rejoice at all the merits

རང་རྒྱལ་རྣམས་དང་སློབ་དང་མི་སློབ་དང་། །

ranggyal nam dang lob dang mi lob dang

Of buddhas and bodhisattvas,

འགྲོ་བ་ཀུན་གྱི་བསོད་ནམས་གང་ལ་ཡང་། །

drowa kün gyi sönam gangla yang

Pratyekabuddhas, those in training and the arhats beyond training,

དེ་དག་ཀུན་གྱི་རྗེས་སུ་བདག་ཡི་རང་། །

dedak kün gyi jesu dak yi rang

And every living being, throughout the entire universe.

5. Imploring the Buddhas to Turn the Wheel of Dharma

གང་རྣམས་ཕྱོགས་བཅུའི་འཇིག་རྟེན་སྒྲོན་མ་རྣམས། །

gang nam chok chü jikten drönma nam

You who are like beacons of light shining through the worlds,

བྱང་ཆུབ་རིམ་པར་སངས་རྒྱས་མ་ཆགས་བརྙེས། །

changchub rimpar sangye machak nyé

Who passed through the stages of enlightenment, to attain buddhahood, freedom from all attachment,

མགོན་པོ་དེ་དག་བདག་གིས་ཐམས་ཅད་ལ། །

gönpo dedak dak gi tamché la

I exhort you: all of you protectors,

འཁོར་ལོ་བླ་ན་མེད་པར་བསྐོར་བར་བསྐུལ། །

khorlo lanamepar korwar kul

Turn the unsurpassable wheel of Dharma.

6. Requesting the Buddhas not to Enter Nirvāṇa

མྱ་ངན་འདའ་སྟོན་གང་བཞེད་དེ་དག་ལ། །

nya ngen da tön gang zhé dedak la

Joining my palms together, I pray

འགྲོ་བ་ཀུན་ལ་ཕན་ཞིང་བདེ་བའི་ཕྱིར། །

drowa kün la pen zhing dewé chir

To you who intend to pass into nirvāṇa,

བསྐལ་པ་ཞིང་གི་རྡུལ་སྙེད་བཞུགས་པར་ཡང་། །

kalpa zhing gi dul nyé zhukpar yang

Remain, for aeons as many as the atoms in this world,

བདག་གིས་ཐལ་མོ་རབ་སྦྱར་གསོལ་བར་བགྱི། །

dak gi talmo rab jar solwar gyi

And bring well-being and happiness to all living beings.

7. Dedication

ཕྱག་འཚལ་བ་དང་མཆོད་ཅིང་བཤགས་པ་དང་། །

chaktsalwa dang chö ching shakpa dang

What little virtue I have gathered through my homage,

རྗེས་སུ་ཡི་རང་བསྐུལ་ཞིང་གསོལ་བ་ཡི། །

jesu yi rang kul zhing solwa yi

Through offering, confession, and rejoicing,

དགེ་བ་ཅུང་ཟད་བདག་གིས་ཅི་བསགས་པ། །

gewa chungzé dak gi chi sakpa

Through exhortation and prayer—all of it

ཐམས་ཅད་བདག་གིས་བྱང་ཆུབ་ཕྱིར་བསྔོའོ། །

tamché dak gi changchub chir ngo’o

I dedicate to the enlightenment of all beings!

བཅོམ་ལྡན་འདས་དེ་བཞིན་གཤེགས་པ་དགྲ་བཅོམ་པ་ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས་འོད་དཔག་མེད་ལ་ཕྱག་འཚལ་ལོ། སྐྱབས་སུ་མཆིའོ།

chomdendé dezhin shekpa drachompa yangdakpar dzokpé sangye öpakmé la chaktsal lo kyab su chi o

Bhagavān, tathāgata, arhat, complete and perfect buddha, Amitābha, to you I pay homage! In you I take refuge!

མཚན་ལན་གསུམ་བརྗོད།

Recite his name like this three times.

མོས་གུས་དྲག་ཏུ་བསྐྱེད་ལ།

Then generate fervent devotion and continue with:

མདུན་གྱི་སྣང་བ་མཐའ་ཡས་ཀྱི༔

dün gyi nangwa tayé kyi

The Buddha Amitābha, ‘Limitless Light’ is before me.

ཐུགས་ཀའི་ཧྲཱིཿ་ལས་གཉིས་པ་བྱུང་༔

tukké hrih lé nyipa jung

From the syllable Hrīḥ at his heart a second syllable emerges,

ཤངས་བུག་གཡས་ནས་རང་ཉིད་ཀྱི༔

shang buk yé né rangnyi kyi

Passes through his right nostril and enters my left nostril,

སྣ་བུག་གཡོན་ཞུགས་སྙིང་གའི་དབུས༔

nabuk yön zhuk nyinggé ü

From where it descends to the centre of my heart.

འོད་ཟེར་སྣང་བ་རབ་འཕྲོས་པས༔

özer nangwa rab tröpé

It radiates light and rays of light,

སྡིག་སྒྲིབ་བག་ཆགས་བཅས་པ་སྦྱངས༔

dikdrib bakchak chepa jang

Which purify my misdeeds, obscurations and habitual patterns.

རླུང་ཕྱིར་སོང་དང་ལྷན་ཅིག་ཏུ༔

lung chir song dang lhenchik tu

Then, together with my exhalation of breath,

སྣ་བུག་གཡས་ནས་བཅོམ་ལྡན་གྱི༔

nabuk yé né chomden gyi

It passes through my right nostril to enter

ཤངས་བུག་གཡོན་ཞུགས་ཧྲཱིཿལ་ཐིམ༔

shang buk yön zhuk hrih la tim

The conqueror’s left nostril and dissolve back into the Hrīḥ.

རྒྱལ་བའི་ཐུགས་དང་རང་གི་སེམས༔

gyalwé tuk dang rang gi sem

My own mind and the victorious one’s wisdom mind

དབྱེར་མེད་བློ་འདས་ངང་དུ་བཞག༔

yermé lodé ngang du zhak

Merge indivisibly and I rest in a state beyond the ordinary mind.

ཅེས་བརྗོད་ཅིང་མོས་ལ་དབུགས་ཀྱི་འགྲོ་འོང་དང་བསྟུན་པའི་དམིགས་པ་ཡང་ཡང་བསྒོམ་པའི་མཐར་ཐུགས་ཡིད་བསྲེ་ཞིང་། ཉལ་བའི་དུས་སུ་ དེའི་ངང་ལ་གཉིད་ལོག་པའམ། ཐུན་ལས་ལྡང་ན་འོད་དཔག་མེད་རང་ལ་བསྟིམ་པའམ། མི་དམིགས་པར་བཞག་ལ། སྨོན་ལམ་རྒྱས་བསྡུས་ཅི་རིགས་བྱའོ། །

Recite this, practising the visualization again and again in coordination with your breathing, and merging your mind with the wisdom mind at the end. When sleeping, you can fall asleep in this state. Alternatively, it is fine if, when rising from the session, Amitābha dissolves into you, or you remain in the non-referential state, and then you recite prayers of aspiration, as elaborately or briefly as you prefer.

ཞེས་ནུབ་བླ་མ་ཀུན་བཟང་ཆོས་འཕེལ་ནས་གསུང་བསྐུལ་ངོར་ཆོས་ཀྱི་བློ་གྲོས་པས་བྲིས་པའོ། །དགེའོ། །བཀྲ་ཤིས།

Thus, Chökyi Lodrö (Born 1893) wrote this in response to a request from Nub Lama Kunzang Chöpel. May there be virtue and auspiciousness.

| Translated by Adam Pearcey with the generous support of the Khyentse Foundation and Tertön Sogyal Trust, 2020, as published by Lotsawa House>>

The 48 Vows of Dharma

From the Three Pure Land Sutras, Volume II: The Larger Sutra, pg. 20-29

From the Three Pure Land Sutras, Volume II: The Larger Sutra, pg. 20-29

1. ‘If, when I attain Buddhahood, there should be hell, the realm of hungry spirits, or the realm of animals in my land, may I not attain the perfect enlightenment.
2. If, when I attain Buddhahood, the humans and devas in my land, should, after their death, return once more to the three evil realms, may I not attain the perfect enlightenment.
3. If, when I attain Buddhahood, the humans and devas in my land should not all be the color of genuine gold, may I not attain the perfect enlightenment.
4. If, when I attain Buddhahood, the humans and devas in my land should not all be of the same appearance and should be either beautiful or ugly, may I not attain the perfect enlightenment.
5. If, when I attain Buddhahood, the humans and devas in my land should not remember all their former lives, and thus be unable to know at least the events of the previous hundred thousand kotis of nayutas of kalpas, may I not attain the perfect enlightenment.
6. If, when I attain Buddhahood, the humans and devas in my land should not possess divine eyes, and thus be unable to see at least a hundred thousand kotis of nayutas of Buddha‐lands, may I not attain the perfect enlightenment.
7. If, when I attain Buddhahood, the humans and devas in my land should not possess divine ears, and thus be unable to hear the teachings being expounded by at least a hundred thousand kotis of nayutas of Buddhas or remember them all, may I not attain the perfect enlightenment.
8. If, when I attain Buddhahood, the humans and devas in my land should not possess the wisdom to see into the minds of others, and thus be unable to know the thoughts of the sentient beings of at least a hundred thousand kotis of nayutas of Buddha‐lands, may I not attain the perfect enlightenment.
9. If, when I attain Buddhahood, the humans and devas in my land should not possess divine feet, and thus be unable to go beyond at least a hundred thousand kotis of nayutas of Buddha‐lands in a thought‐moment, may I not attain the perfect enlightenment.
10. If, when I attain Buddhahood, the humans and devas in my land should give rise to any thought of attachment to their body, may I not attain the perfect enlightenment.
11. If, when I attain Buddhahood, the humans and devas in my land should not dwell in the stage of the truly settled and necessarily attain nirvana, may I not attain the perfect enlightenment.
12. If, when I attain Buddhahood, my light should be finite, not illuminating even a hundred thousand kotis of nayutas of Buddha‐lands, may I not attain the perfect enlightenment.
13. If, when I attain Buddhahood, my life should be finite, limited even to a hundred thousand kotis of nayutas of kalpas, may I not attain the perfect enlightenment.
14. If, when I attain Buddhahood, the number of sravakas in my land could be counted and known, even if all the sravakas and pratyekabuddhas in the triple‐thousand great thousand worlds should spend at least a hundred thousand kalpas counting them, may I not attain the perfect enlightenment.
15. When I attain Buddhahood, the humans and devas in my land will not have a limited life span, except when they wish to shorten it freely according to their original vows. Should this not be so, may I not attain the perfect enlightenment.
16. If, when I attain Buddhahood, the humans and devas in my land should even hear that there are names of evil acts, may I not attain the perfect enlightenment.
17. If, when I attain Buddhahood, the countless Buddhas throughout the worlds in the ten quarters should not all glorify and praise my name, may I not attain the perfect enlightenment.
18. If, when I attain Buddhahood, the sentient beings of the ten quarters who, with sincere and *entrusting heart, aspire to be born in my land and say my name even ten times, should not be born there, may I not attain the perfect enlightenment. Excluded are those who commit the five grave offenses and those who slander the right Dharma.
19. If, when I attain Buddhahood, the sentient beings of the ten quarters, while awakening the mind aspiring for enlightenment and performing meritorious acts, should desire to be born in my land with sincere aspiration, and yet should I not appear before them at the moment of death surrounded by a host of sages, may I not attain the perfect enlightenment.
20. If, when I attain Buddhahood, the sentient beings of the ten quarters, upon hearing my name, should place their thoughts on my land, cultivate the roots of virtue, and direct their merit with sincere mind desiring to be born in my land, and yet not ultimately attain birth, may I not attain the perfect enlightenment.
21. If, when I attain Buddhahood, the humans and devas in my land should not all have the thirty‐two major physical characteristics of a great person, may I not attain the perfect enlightenment.
22. When I attain Buddhahood, the bodhisattvas of other Buddha‐lands who come and are born in my land will ultimately and unfailingly attain the stage of succession to Buddhahood after one lifetime. Excepted are those who, in accordance with their original vows to guide others freely to enlightenment, don the armor of universal vows for the sake of sentient beings, accumulate roots of virtue, emancipate all beings, travel to Buddha‐lands to perform bodhisattva practices, make offerings to all the Buddha‐tathagatas throughout the ten quarters, awaken sentient beings countless as the sands of the Ganges, and bring them to abide firmly in supreme, true enlightenment. Such bodhi‐ sattvas surpass those in the ordinary bodhisattva stages in carrying out practices; in reality, they cultivate the virtue of Samantabhadra. Should it not be so, may I not attain the perfect enlightenment.
23. If, when I attain Buddhahood, the bodhisattvas in my land who, upon receiving my transcendental power and making offerings to Buddhas, should not be able to reach all the innumerable and countless nayutas of Buddha‐lands in the brief period of a single meal, may I not attain the perfect enlightenment.
24. If, when I attain Buddhahood, the bodhisattvas in my land, in accumulating roots of virtue in the presence of Buddhas, should not be able to obtain whatever they wish in order to make offerings to these Buddhas, may I not attain the perfect enlightenment.
25. If, when I attain Buddhahood, the bodhisattvas in my land should not be able to expound the Dharma with all‐knowing wisdom, may I not attain the perfect enlightenment.
26. If, when I attain Buddhahood, the bodhisattvas in my land should not possess the diamond‐like body of Nåråyaˆa, may I not attain the perfect enlightenment.
27. When I attain Buddhahood, all the myriad features enjoyed by the humans and devas in my land will be glorious and resplendent with superb, wonderful, and exquisite forms and colors that are beyond description. If, even with the divine eye that they acquire, they should be able to clearly distinguish and enumerate these features, may I not attain the perfect enlightenment.
28. If, when I attain Buddhahood, the bodhisattvas in my land, even those of little virtue, are unable to perceive the bodhi‐tree of immeasurable light and countless colors, which is four million li in height, may I not attain the perfect enlightenment.
29. If, when I attain Buddhahood, the bodhisattvas in my land should not possess wisdom and eloquence when comprehending, reciting, and expounding sutras, may I not attain the perfect enlightenment.
30. If, when I attain Buddhahood, the bodhisattvas in my land should possess limited wisdom and eloquence, may I not attain the perfect enlightenment.
31. When I attain Buddhahood, my land will be pure and brilliant, completely illuminating and reflecting all the countless, innumerable, and inconceivable Buddha‐worlds in the ten quarters, as if one were looking at one’s own face in a clear mirror. Should it not be so, may I not attain the perfect enlightenment.
32. When I attain Buddhahood, all the myriad features in my land, from the ground to the sky, such as palaces, pavilions, ponds, streams, flowers, and trees, will comprise countless precious substances and a hundred thousand kinds of fragrance, which splendidly adorn the land, surpassing anything in the realms of humans and devas. Those fragrances will pervade the worlds in the ten quarters, bringing bodhisattvas who sense them to perform the practices of the Buddha‐way. Should it not be so, may I not attain the perfect enlightenment.
33. When I attain Buddhahood, the sentient beings throughout the countless and inconceivable Buddha‐worlds in the ten quarters, having received my light and having been touched by it, will become soft and gentle in body and mind, surpassing humans and devas in those qualities. Should it not be so, may I not attain the perfect enlightenment.
34. If, when I attain Buddhahood, the sentient beings throughout the countless and inconceivable Buddha‐worlds in the ten quarters, having heard my name, should not attain the bodhisattva’s insight into the nonorigination of all existence and all the profound dharanis, may I not attain the perfect enlightenment.
35. When I attain Buddhahood, the women throughout the countless and inconceivable Buddha‐worlds in the ten quarters, having heard my name, will rejoice in entrusting heart, awaken the mind aspiring for enlightenment, and wish to renounce the state of being women. If, after the end of their lives, they should be reborn as women, may I not attain the perfect enlightenment.
36. When I attain Buddhahood, the bodhisattvas throughout the countless and inconceivable Buddha‐worlds in the ten quarters, having heard my name, will, after the end of their lives, always perform the sacred practices and fulfill the Buddha‐way. Should it not be so, may I not attain the perfect enlightenment.
37. When I attain Buddhahood, the devas and humans throughout the countless and inconceivable Buddha‐worlds in the ten quarters who, having heard my name, prostrate themselves on the ground and bow to me in reverence, rejoice in entrusting heart, and perform the bodhisattva practices, will be revered by devas and people of the world. Should it not be so, may I not attain the perfect enlightenment.
38. When I attain Buddhahood, the humans and devas in my land will acquire garments as soon as such a desire arises in their minds, and they will naturally be clothed in fine robes as commended and prescribed by the Buddhas. If they should need sewing, bleaching, dyeing or washing, may I not attain the perfect enlightenment.
39. If, when I attain Buddhahood, the humans and devas in my land should not attain happiness and delight comparable to those of a bhiksu whose blind passions have all been exhausted, may I not attain the perfect enlightenment.
40. When I attain Buddhahood, the bodhisattvas in my land who wish to see innumerable glorious Buddha‐lands in the ten quarters, whenever they please, will be able to see them all reflected in the jeweled trees as if one were looking at one’s own face in a clear mirror. Should it not be so, may I not attain the perfect enlightenment.
41. If, when I attain Buddhahood, the bodhisattvas in other lands, having heard my name, should have any disabilities in their physical faculties until they become Buddhas, may I not attain the perfect enlightenment.
42. When I attain Buddhahood, the bodhisattvas in other lands, having heard my name, will all attain the samadhi of pure emancipation. While dwelling in that samadhi, they will make offerings in an instant of thought to the countless and inconceivable number of Buddhas, World‐honored Ones, without losing their concentration of mind. Should it not be so, may I not attain the perfect enlightenment.
43. When I attain Buddhahood, the bodhisattvas in other lands, having heard my name, will be reborn into noble families after the end of their lives. Should it not be so, may I not attain the perfect enlightenment.
44. When I attain Buddhahood, the bodhisattvas in other lands, having heard my name, will leap and dance with joy and perform the bodhisattva practices, thereby acquiring the roots of virtue. Should it not be so, may I not attain the perfect enlightenment.
45. When I attain Buddhahood, the bodhisattvas in other lands, having heard my name, will all attain the samadhi of universal sameness. While dwelling in that samadhi, they will continually behold all the countless and inconceivable numbers of Buddhas until they become Buddhas themselves. Should it not be so, may I not attain the perfect enlightenment.
46. When I attain Buddhahood, the bodhisattvas in my land will spontaneously be able to hear, as they wish, the Dharma that they desire to hear. Should it not be so, may I not attain the perfect enlightenment.
47. If, when I attain Buddhahood, the bodhisattvas in other lands, upon hearing my name, should not be able to reach the stage of nonretrogression, may I not attain the perfect enlightenment.
48. If, when I attain Buddhahood, the bodhisattvas in other lands, upon hearing my name, should not be able to attain the first, second, and third *dharma‐insights and should they fall back from the pursuit of the teachings of the Buddhas, may I not attain the perfect enlightenment.’

Sukhāvatī-vyūha Sūtra

Namo Amitabha Buddha!

Namo Amituofo! 南无阿弥陀佛!

佛说阿弥陀经

The Buddha Speaks of Amitabha Sutra

or simply

 The Amitabha Sutra

(The Shorter Sukhāvatīvyūha Sūtra)

Namo Fundamental Teacher

Shakyamuni Buddha (three times)

Namo Amitabha Buddha (three times)

Namo Lotus Pond Ocean-Wide Assembly of
Buddhas & Bodhisattvas
(three times)

Sutra Opening Verse

The unsurpassed, profound, subtle, and wondrous Dharma

is difficult to encounter in hundreds of millions of kalpas.

I now see and hear it, receive and uphold it,

May we understand the true meaning of the Tathagata.

佛说阿弥陀经

The Buddha Speaks of Amitabha Sutra

(The Shorter Sukhāvatīvyūha Sūtra)

姚秦三藏法师鸠摩罗什译

Based on the Chinese text translated by
Tripitaka Master Kumārajīva of the Yao Qin Dynasty

如是我闻。一时佛在舍卫国，祇树给孤独园。与大比丘僧，千二百五十人俱，皆是大阿罗汉，众所知识：长老舍利弗、摩诃目犍连、摩诃迦叶、摩诃迦旃延、摩诃俱絺罗、离婆多、周利槃陀伽、难陀、阿难陀、罗侯罗、憍梵波提、宾头卢颇罗堕、迦留陀夷、摩诃劫宾那、薄拘罗、阿那楼驮，如是等诸大弟子。并诸菩萨摩诃萨：文殊师利法王子、阿逸多菩萨、乾陀诃提菩萨、常精进菩萨，与如是等诸大菩萨。及释提桓因等，无量诸天大众俱。

Thus have I heard. At one time, the Buddha dwelt at the Jetavana Monastery in Shravasti, together with a gathering of twelve-hundred-fifty great Bhikshus, all great Arhats whom were known by all: Elders Sariputra, Mahamaudgalyayana, Mahakashyapa, Mahakatyayana, Mahakaushthila, Revata, Shuddhipanthaka, Nanda, Ananda, Rahula, Gavampati, Pindola Bharadvaja, Kalodayin, Mahakapphina, Vakkula, Aniruddha, and other great disciples such as these.  Together with all the Bodhisattvas Mahasattvas: Dharma Prince Manjushri, Ajita Bodhisattva, Gandhahastin Bodhisattva, Constant Endeavour Bodhisattva, and other great Bodhisattvas such as these. Together with Sakra, and countless heavenly beings.

尔时，佛告长老舍利弗：‘从是西方，过十万亿佛土，有世界名曰极乐，其土有佛，号阿弥陀，今现在说法。’

At that time the Buddha told the Elder Sariputra,“To the West over a hundred billion Buddha Lands away, there is a world called Ultimate Bliss. In that Land, there is a Buddha named Amitabha, who is right now teaching the Dharma.

‘舍利弗，彼土何故名为极乐？其国众生，无有众苦，但受诸乐，故名极乐。又舍利弗。极乐国土，七重栏楯，七重罗网，七重行树，皆是四宝周匝围绕，是故彼国名为极乐。’

Sariputra, for what reason is that Land called Ultimate Bliss? All living beings in that Land have no suffering, but enjoy all bliss, therefore, it is called Ultimate Bliss. Moreover, Sariputra, the Land of Ultimate Bliss has seven tiers of railings, seven layers of netting, seven rows of trees, all surrounded by the four treasures, thus, it is named the Ultimate Bliss.

‘又舍利弗。极乐国土，有七宝池，八功德水，充满其中，池底纯以金沙布地。四边阶道，金、银、琉璃、玻璃合成。上有楼阁，亦以金、银、琉璃、玻璃、砗磲、赤珠、玛瑙而严饰之。池中莲花大如车轮，青色青光、黄色黄光、赤色赤光、白色白光，微妙香洁。舍利弗。极乐国土，成就如是功德庄严。’

Moreover, Sariputra, the Land of Ultimate Bliss has seven-jeweled ponds, filled with eight-merit water. The bottoms of the ponds are covered with golden sands. On the four sides of the streets are stairs made of gold, silver, lapis lazuli, and glass. Above are pavilions adorned with gold, silver, lapis lazuli, glasses, Tridacna stones, crimson pearls and agates. The lotuses in the ponds are as large as carriage wheels, green colour of green light, yellow colour of yellow light, red colour of red light, white colour of white light, delicate, fragrant and pure. Sariputra, the realization of the Land of Ultimate Bliss is thus meritoriously adorned.

‘又舍利弗。彼佛国土，常作天乐。黄金为地。昼夜六时，雨天曼陀罗华。其土众生，常以清旦，各以衣祴盛众妙华，供养他方十万亿佛，即以食时，还到本国，饭食经行。舍利弗。极乐国土，成就如是功德庄严。’

Moreover, Sariputra, in that Buddha Land, there is heavenly music playing constantly, the ground is made with gold. In the six periods of the day and night, Mandarava flowers fall from the sky. In the early mornings, the beings of the Land, each with garments filled with wonderful flowers, makes offerings to a hundred billion Buddhas in the other worlds. At mealtime, they return to their own Land, after eating, they walk about in meditation. Sariputra, the realization of the Land of Ultimate Bliss is thus meritoriously adorned.
复次舍利弗：‘彼国常有种种奇妙杂色之鸟：白鹤、孔雀、鹦鹉、舍利、迦陵频伽、共命之鸟。是诸众鸟，昼夜六时，出和雅音。其音演畅五根、五力、七菩提分、八圣道分，如是等法。其土众生，闻是音已，皆悉念佛、念法、念僧。’

Moreover, Sariputra, in that Land there are various wonderful variegated birds: white cranes, peacocks, parrots, saris, kalavinkas, and birds of common destiny. In the six periods of the day and night, all the birds sing forth harmonious and elegant sounds which proclaim the five roots, the five powers, the seven factors of Bodhi (enlightenment), the Noble Eightfold Path, Dharmas such as these. When living beings of that Land hear these sounds, they are altogether mindful of the Buddha, the Dharma and the Sangha.

‘舍利弗。汝勿谓此鸟，实是罪报所生，所以者何？彼佛国土，无三恶道。’舍利弗。其佛国土，尚无恶道之名，何况有实。是诸众鸟，皆是阿弥陀佛，欲令法音宣流，变化所作。’

Sariputra, do not think that these birds were born as retribution for their karmic offences. For what reason? In that Buddha Land there are no three evil paths. Sariputra, in that Buddha Land, the names of the three evil paths do not even exist, what does it say about their existence. All these birds were transformed by Amitabha Buddha for the Dharma sound to spread widely.

‘舍利弗。彼佛国土，微风吹动诸宝行树，及宝罗网，出微妙音，譬如百千种乐，同时俱作。闻是音者，自然皆生念佛、念法、念僧之心。舍利弗。其佛国土，成就如是功德庄严。’

Sariputra, in that Buddha Land, when the soft wind blows the rows of jewelled trees and jewelled nets give rise to delicate and wonderful sounds, like a hundred thousand kinds of music playing at the same time. Those who hear these sounds will naturally give rise to the heart of being mindful of the Buddha, the Dharma, and the Sangha. Sariputra, the realization of the Buddha Land is thus meritoriously adorned.

‘舍利弗。于汝意云何？彼佛何故号阿弥陀？舍利弗。彼佛光明无量，照十方国，无所障碍，是故号为阿弥陀。又舍利弗。彼佛寿命，及其人民，无量无边阿僧祇劫，故名阿弥陀。舍利弗。阿弥陀佛成佛已来，于今十劫。又舍利弗。彼佛有无量无边声闻弟子，皆阿罗汉，非是算数之所能知。诸菩萨众，亦复如是。舍利弗。彼佛国土，成就如是功德庄严。’

Sariputra, what do you think? Why is that Buddha named Amitabha? Sariputra, the light of that Buddha is infinite, illumining all worlds in the ten directions without obstacles, therefore, He is named Amitabha. Moreover, Sariputra, the life of that Buddha and His people extend for infinite limitless asamkhyeya kalpas, thus, He is named Amitayus. Sariputra, since Amitabha realized Buddhahood, ten kalpas have passed.

Moreover, Sariputra, that Buddha has immeasurable boundless Sravakas, all Arhats, their numbers cannot be known through calculation. The same is true for all the Bodhisattvas. Sariputra, the realization of that Buddha Land is thus meritoriously adorned.

‘又舍利弗。极乐国土，众生生者，皆是阿鞞跋致，其中多有一生补处，其数甚多，非是算数所能知之，但可以无量无边阿僧祇说。舍利弗。众生闻者，应当发愿，愿生彼国，所以者何？得与如是诸上善人俱会一处。’

Moreover, Sariputra, those living beings born in the Land of the Ultimate Bliss are all Avaivartika. Many among them are in the Position of One Lifetime Replacement. Their number is extremely many, cannot be known by calculation, but can only be spoken in countless limitless asamkhya kalpas. Sariputra, living beings who hear this, should make the vow – I vow to be born in that Land. And why? So they can gather together with all the superior and good people in one place.

‘舍利弗。不可以少善根福德因缘，得生彼国。舍利弗。若有善男子善女人，闻说阿弥陀佛，执持名号，若一日、若二日，若三日，若四日，若五日，若六日，若七日，一心不乱，其人临命终时，阿弥陀佛，与诸圣众，现在其前。是人终时，心不颠倒，即得往生阿弥陀佛极乐国土。舍利弗。我见是利，故说此言。若有众生，闻是说者，应当发愿，生彼国土。’

Sariputra, one cannot have few good roots, blessings, merit and karma to attain birth in that Land. Sariputra, if there is a good man or good woman who hears the Name ‘Amitabha’ and holds to it, whether for one day, two days, three days, four days, five days, six days, or seven days, single-hearted without confusion. At the time of near death, Amitabha Buddha and all the Sages will appear before this person. When the person is at the time of death, if his heart (mind) is not deluded, then he will be reborn in Amitabha Buddha’s Land of Ultimate Bliss. Sariputra, I see these benefits, therefore, I speak of these words. If living beings hear this, they should make the vow to be born in that Land.

[在这里值得注意的是玄奘法师翻译的版本：“又舍利子，若有净信诸善男子或善女人，得闻如是无量寿佛无量无边不可思议功德名号、极乐世界功德庄严，闻已思惟，若一日夜，或二、或三、或四、或五、或六、或七，系念不乱（心一直系在阿弥陀佛名号上，不故意胡思乱想）。是善男子或善女人临命终时，无量寿佛与其无量声闻弟子菩萨众俱，前后围绕来住其前，慈悲加祐令心不乱，既舍命已随佛众会，生无量寿极乐世界清净佛土。

“Also, Shariputra, if there are good men or women with pure faith who hear the name of Amitayus (Infinite life) Buddha, the immeasurable inconceivable merit of His name, and the majestic merit of the World of Ultimate Bliss, and have thought about it for one day and night, or two, or three, or four, or five, or six, or seven, continously recite without distractions. When that good man or woman is about to die, Amitayus (Infinite life) Buddha and his countless disciples of sravakas and bodhisattvas will surround him and stay in front of him. They will be compassionate and bless him so that his mind will not be disturbed. Having given up his life and joined the assembly of the Buddha, he will be reborn in Amitayus’ Pure Buddha-land of Ultimate Bliss.]

‘舍利弗。如我今者，赞叹阿弥陀佛，不可思议功德之利。东方亦有阿鞞佛、须弥相佛、大须弥佛、须弥光佛、妙音佛，如是等恒河沙数诸佛，各于其国，出广长舌相，遍覆三千大千世界，说诚实言：“汝等众生，当信是称赞不可思议功德一切诸佛所护念经。”’

Sariputra, as I now praise the inconceivable merit of Amitabha Buddha. In the East, there are also Akshobhya Buddha, Sumeru Appearance Buddha, Great Sumeru Buddha, Sumeru Light Buddha, Wonderful Sound Buddha, all Buddhas such as these, countless as Ganges sands. Each in His own Land brings forth the appearance of a vast and long tongue, covering the Three Thousand Great Thousand Worlds, speaking these honest words: ‘All you living beings should believe and praise the inconceivable merit of the Sutra which all Buddhas protect and are mindful of.’

‘舍利弗。南方世界，有日月灯佛、名闻光佛、大焰肩佛、须弥灯佛、无量精进佛，如是等恒河沙数诸佛，各于其国，出广长舌相，遍覆三千大千世界，说诚实言：“汝等众生，当信是称赞不可思议功德一切诸佛所护念经。”’

Sariputra, in the Southern worlds, there are Sun Moon Light Buddha, Famous Light Buddha, Great Flame Shoulder Buddha, Sumeru Light Buddha, Limitless Diligence Buddha, all Buddhas such as these, countless as Ganges sands. Each in His own Land brings forth the appearance of a vast and long tongue, covering the Three Thousand Great Thousand Worlds, speaking these honest words: ‘All you living beings should believe and praise the inconceivable merit of the Sutra which all Buddhas protect and are mindful of.’
‘舍利弗。西方世界，有无量寿佛、无量相佛、无量幢佛、大光佛、大明佛、宝相佛、净光佛，如是等恒河沙数诸佛，各于其国，出广长舌相，遍覆三千大千世界，说诚实言：“汝等众生，当信是称赞不可思议功德一切诸佛所护念经。”’

Sariputra, in the Western worlds are Amitayus Buddha, Infinite Appearance Buddha, Infinite Banners Buddha, Great Light Buddha, Great Brightness Buddha, Jewelled Appearance Buddha, Pure Light Buddha, all Buddhas such as these, countless as Ganges sands. Each in His own Land brings forth the appearance of a vast and long tongue, covering the Three Thousand Great Thousand Worlds, speaking these honest words: ‘All you living beings should believe and praise the inconceivable merit of the Sutra which all Buddhas protect and are mindful of.’

‘舍利弗。北方世界，有焰肩佛、最胜音佛、难沮佛、日生佛、网明佛，如是等恒河沙数诸佛，各于其国，出广长舌相，遍覆三千大千世界，说诚实言：“汝等众生，当信是称赞不可思议功德一切诸佛所护念经。”’

Sariputra, in the Northern worlds, there are Flaming Shoulder Buddha, Most Victorious Sound Buddha, Hard to Upset Buddha, Sun Birth Buddha, Net Brightness Buddha, all Buddhas such as these, countless as Ganges sands. Each in His own Land brings forth the appearance of a vast and long tongue, covering the Three Thousand Great Thousand Worlds, speaking these honest words: ‘All you living beings should believe and praise the inconceivable merit of the Sutra which all Buddhas protect and are mindful of.’

‘舍利弗。下方世界，有师子佛、名闻佛、名光佛、达摩佛、法幢佛、持法佛，如是等恒河沙数诸佛，各于其国，出广长舌相，遍覆三千大千世界，说诚实言：“汝等众生，当信是称赞不可思议功德一切诸佛所护念经。”’

Sariputra, in the worlds below are Lion Buddha, Famous Name Buddha, Famous Light Buddha, Dharma Buddha, Dharma Banner Buddha, Holding Dharma Buddha, all Buddhas such as these, countless as Ganges sands. Each in His own Land brings forth the appearance of a vast and long tongue, covering the Three Thousand Great Thousand Worlds, speaking these honest words: ‘All you living beings should believe and praise the inconceivable merit of the Sutra which all Buddhas protect and are mindful of.’

‘舍利弗。上方世界，有梵音佛、宿王佛、香上佛、香光佛、大焰肩佛、杂色宝华严身佛、娑罗树王佛、宝华德佛、见一切义佛、如须弥山佛，如是等恒河沙数诸佛，各于其国，出广长舌相，遍覆三千大千世界，说诚实言：“汝等众生，当信是称赞不可思议功德一切诸佛所护念经。”’

“Sariputra, in the worlds above are Brahma Sound Buddha, King of Stars Buddha, Superior Fragrance Buddha, Fragrant Light Buddha, Great Flame Shoulder Buddha, Variegated Jewel Flower Adornment Body Buddha, Sala Tree King Buddha, Jewelled Flower Merit Buddha, Seeing All Meanings Buddha, Sumeru-like Buddha, all Buddhas such as these, countless as Ganges sands. Each in His own Land brings forth the appearance of a vast and long tongue, covering the Three Thousand Great Thousand Worlds, speaking these honest words: ‘All you living beings should believe and praise the inconceivable merit of the Sutra which all Buddhas protect and are mindful of.’
‘舍利弗。于汝意云何？何故名为一切诸佛所护念经？舍利弗。若有善男子、善女人，闻是经受持者，及闻诸佛名者，是诸善男子、善女人，皆为一切诸佛之所护念，皆得不退转于阿耨多罗三藐三菩提。是故舍利弗，汝等皆当信受我语，及诸佛所说。’

Sariputra, what do you think? Why is it called ‘the Sutra which all Buddhas Protect and are Mindful of?’ Sariputra, if a good man or good woman hears this sutra and holds to it, and hears the names of all these Buddhas, this good man or good woman will be the one which all Buddhas protect and are mindful of and will irreversibly attain anuttara-samyak-sambodhi. Therefore, Sariputra, all of you should believe and accept my words and those which all Buddhas speak.

‘舍利弗。若有人已发愿、今发愿、当发愿，欲生阿弥陀佛国者，是诸人等，皆得不退转于阿耨多罗三藐三菩提，于彼国土，若已生、若今生、若当生。是故舍利弗，诸善男子、善女人，若有信者，应当发愿，生彼国土。

Sariputra, if there are people who have already made the vow, who now make the vow, or who will make the vow, ‘I vow to be born in Amitabha Buddha’s Land,’ these people, whether born in the past, present or future, will all irreversibly attain anuttara-samyak-sambodhi. Therefore, Sariputra, all the good men and good women, if they are among those who believe, should make the vow to be born in that Land.

舍利弗，如我今者，称赞诸佛不可思议功德，彼诸佛等，亦称赞我不可思议功德，而作是言：“释迦牟尼佛能为甚难希有之事，能于娑婆国土，五浊恶世，劫浊、见浊、烦恼浊、众生浊、命浊中，得阿耨多罗三藐三菩提。为诸众生，说是一切世间难信之法。舍利弗。当知我于五浊恶世，行此难事，得阿耨多罗三藐三菩提，为一切世间说此难信之法，是为甚难。’

Sariputra, as I now praise the inconceivable merit of all Buddhas, all those Buddhas also praise my inconceivable merit and speak of these words, ‘Shakyamuni Buddha can do extremely difficult and rare deeds. In the Saha World, the evil world of Five Turbidities – the Kalpa Turbidity, the Perception Turbidity, the Affliction Turbidity, the Living Beings Turbidity, and the Life Turbidity, he can attain anuttara-samyak-sambodhi and for the sake of all living beings, speak this Dharma which is difficult for the whole world to believe.’Sariputra, you should know that I, in the evil world of Five Turbidities, practice these difficult deeds, attain anuttara-samyak-sambodhi, and speak this difficult to believe Dharma for the whole world, which is extremely difficult indeed!

佛说此经已，舍利弗，及诸比丘，一切世间天人阿修罗等，闻佛所说，欢喜信受，作礼而去。

After the Buddha spoke this sutra, Sariputra and all the Bhikshus, heavenly beings from all worlds, asuras and others, upon hearing what the Buddha had said, joyously accepted and faithfully upheld, bowed and withdrew.

往生咒 (拔一切业障根本得生净土陀罗尼)

Rebirth Mantra

(The Dharani of Removing all karmic obstacles and attaining birth to the Pure Land)

南无阿弥多婆夜 哆他伽多夜 哆地夜他 阿弥利都婆毗

阿弥利哆 悉耽婆毗

阿弥唎哆 毗迦兰帝

阿弥唎哆 毗迦兰多

伽弥腻 伽伽那 枳多迦利 娑婆诃

Sanskrit:

namo amitābhāya tathāgatāya

tadyathā amṛtod-bhave

amṛta-siddhaṃ bhave

amṛta-vikrānte

amṛta-vikrānta

gāmine gagana kīrta-kare svāhā

English:

Adoration to the Exalted one of Infinite Light

namely: Oh! Nectar-producing one!

Nectar-creation-perfecting one!

Nectar-miracle one!

(he) performs miracle with nectar,

he makes (nectar) glory in sky,

All Hail!

普贤菩萨十大愿

Ten Great Practices and Vows of Bodhisattva Samantabhadra

一者礼敬诸佛。二者称赞如来。三者广修供养。四者忏悔业障。五者随喜功德。六者请转法轮。七者请佛住世。八者常随佛学。九者恒顺众生。十者普皆回向。

First, to pay homage to all Buddhas;

Second, to praise the Tathagathas;

Third, to extensively cultivate making offerings

Fourth, to repent of karmic obstacles;

Fifth, to rejoice in merit;

Sixth, to invite the Buddhas to turn the Dharma Wheel;

Seventh, to invite the Buddhas to live in the world;

Eighth, to constantly learn from the Buddhas;

Nineth, to constantly accord with living beings;

Tenth, to universally transfer all merit.

赞佛偈

In Praise of Amitabha

阿弥陀佛身金色，相好光明无等伦。

白毫宛转五须弥，绀目澄清四大海。

光中化佛无数亿，化菩萨众亦无边。

四十八愿度众生，九品咸令登彼岸。

Amitabha Buddha’s body is the colour of gold,

With incomparable good appearance and brightness.

White urna curls around five Sumeru

His eyes as pure as four great seas

In His light transforms immeasurable millions of Buddhas,

also boundless transformed Bodhisattvas.

Forty-Eight Great Vows save all living beings,

Nine Grades to enable all to arrive on the other shore.

三皈依

Three Refuges

自皈依佛，当愿众生，体解大道，发无上心。

自皈依法，当愿众生，深入经藏，智慧如海。

自皈依僧，当愿众生，统理大众，一切无碍，和南圣众。

南无西方极乐世界大慈大悲阿弥陀佛（三称三拜）

南无观世音菩萨（三称三拜）

南无大势至菩萨（三称三拜）

南无莲池海会佛菩萨（三称三拜）

I take refuge in the Buddha, may all living beings understand the great path and generate the unsurpassed Bodhicitta.

I take refuge in the Dharma, may all living beings enter deeply in the treasure of the sutras, with wisdom as profound as the sea.

I take refuge in the Sangha, may all living beings be guided without obstacles, to pay homage to the assembly of sages.

Namo Great Compassionate Amitabha Buddha of the Western Pure Land of Ultimate Bliss (three chants with three bows)

Namo Bodhisattva Guanyin/Namo Guanshiyin Pusa (three chants with three bows)

Namo Bodhisattva Great Strength/Namo Dashizhi Pusa

(three chants with three bows)

Namo Lotus Pond Ocean-Wide Assembly of Buddhas and Bodhisattvas

[1]

NOTES:

[1] Source https://www.pure-land-buddhism.com/pure-land-sutras/the-buddha-speaks-of-amitabha-sutra

–

Recite along with  @BuddhaWeekly   the wish-granting mantra, the mantra of prosperity and auspiciousness of Golden Ratnasambhava, the Jewel Buddha. Turn on CC to chant along for maximum benefit. His heart mantra is:

Om Ratnasambhava Tram

Video:

Here we chant 108 times in Sanskrit. This mantra literally is “Homage to the Jewel Buddha” sealed with his Heart seed syllable Tram, which represent the prosperity of his family.

寶生佛梵文唱頌心咒108遍

The Jewel Buddha, Ratnasambhava, is the Buddha who grants wishes. As described in his Sadhana:

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

• Full feature on Ratnasambhava>>
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#寶生如來 #Ratnasambhava #JewelBuddha

To learn his entire story, see our 20-minute video with Dharani, Sadhana and mantras here:

Don’t miss our other videos in this series on all the Dhyani Buddhas, found at our Playlist: https://www.youtube.com/playlist?list=PL8d71VyWOwkELhDwF9KpD9lyh028zwQJu

Which parable in the Lotus Sutra is the story of Akshobhya Buddha, the glorious Eastern Buddha? Why is Akshobhya Buddha the very face of unshakable peace? Why is the family blue, and what is the significance of the great Vajra? We answer these questions and more and end with the mantras, practices and a Sadhana visualization of Akshobhya Buddha.

Video:

CONTENTS

00:00-01:02  Introduction Akshobhya Buddha Vajra Lord

01:02-02:03 Unshakable: Akshobhya’s as a Monk from Sutra

02:03-02:49 Unshakable Buddha and his Vajra Vow

02:49-03:47 Akshobhya’s Mirror-Like Wisdom: “Mind like a Sheet of Water” Thich Nhat Hanh

03:47-04:20 Mirrors and Vampries

04:20-07:08 PARABLE OF THE MAGIC CITY: Lotus Sutra

07:08-08:08 Skillful Means and Countless Forms of Enlightenment

08:08-09:02 Vajra, the Powerful Symbol of Akshyobhya and eternal Buddha Nature

09:02-10:35 Most Blue Deities such as Hevajra, Guyasmaja, Chakrasamvara are emanations of Akshobhya Buddha

10:35-10:56 How does Akshobhya’s practice overcome anger?

10:56-11:48 Why is Water Akshobhya’s element?

11:48-14:00  Blue, symbols, mudra, posture, appearance, sacred animal

14:00-14:36 Seed Syllable Hum and Buddha Mind

14:36-15:52 Sacred Dharani in Sanskrit purifies all negative karma

15:52-16:23 Heart Mantra three times

16:23-19:00  Short Sadhana, visualization, prayer and Dharani by Kamra Chakme

TRANSCRIPT

Akshobhya literally means “unshakable.” One of Akshobhya’s great vows is to never become angry until reaching enlightenment. In his Sutra, the Akṣhobhya Tathagatasya Vyuha Sutra, we hear the story of Akshobhya as a monk in an earlier life. He vows, in the Sutra:

“Now that I have become a bodhisattva, I will never allow myself to get angry at any living being.”

While still a monk, nothing could shake him, anger him or move him to rage. He aspired to practice the Dharma in the eastern world of delight and made a vow not to harbor anger or malice towards any being until he achieved enlightenment. He remained “unshakable” and later became the buddha Akshobhya of the Eastern Pureland Abhirati, who is called the Unshakable One.

This is reflected today in the Vajra or Unshakable vow we take at Vajrayana empowerments. There is a vow for each of the five Buddhas. Akshobhya’s vow that many practitioners renew every day is:

I shall uphold purely

The vajra, bell and mudra of

The great, supreme Vajra family,

And I shall uphold purely the Master commitment.

It is partially because of this vow we hold the Vajra and Bell as our main spiritual tools.

Akshobhya’s wisdom is Mirrorlike Wisdom which overcomes the poison of anger.

In a pond’s still waters we may see a reflection of a beautiful moon and think it is real. But, if we throw a stone in the water, causing ripples, this reflection of the moon is distorted, or disappears. In this metaphor, if our mind is busy or stressed, we cannot see, like the ripples in the water.

Thich Nhat Hanh, a renowned Zen Master taught the concept this way:

“The mind is like a sheet of water, calmly reflecting the reality as it is. When the water is still, it can hold the image of the reality exactly as it is, with no distortion”.

This metaphor also arises from the old superstitions of many countries on the power of mirrors. In these legends, mirrors cannot reflect evil or illusory beings. This is the source of vampire lore, where if we look at a person in the mirror, if we see nothing reflected that person is a vampire. This is because their evil nature is illusory.

In The Parable of the Magic City in the Lotus Sutra chapter 7, Shakyamuni Buddha tells the story of Akshobhya Buddha.

In the Parable, Akshobhya Buddha is the “leader” of the people trying to reach the city. Shakyamuni Buddha tells the story:

“There is a road, five hundred miles long, steep, dangerous and bad, an uninhabited and terrifying place. A large group of people wish to travel this road to reach a cache of precious jewels.

Among them, there is a guide, Akshobhya, intelligent, wise and clear-headed, who knows the road well, both its passable and impassable features, and who wishes to lead the group through this hardship.

Midway, the group he is leading grows weary and wishes to turn back. They say to the guide,

“We are exhausted and afraid. We cannot go forward. It’s too far. We want to turn back now.”

To help them, Akshobhya through his power, manifests a spectacular city in the centre of the dangerous road. Akshobhya says to them,

Do not be afraid!

Do not turn back!

Stay here now in this great city I have created just for you.

If you go into this city, you will be happy and at peace. If you then wish to proceed to the jewel treasure in future, you may do so.

Then the exhausted group rejoiced greatly, having gained what they had never had. They thought:

“We have now escaped this bad road and gained happiness and peace.”

Then the group went forward and entered the transformed city; thinking that they had already been saved, they felt happy and at peace.

Later, Akshobhya, the guide, knowing that they were rested and no longer weary, made the city disappear, and said to them.

“All of you, come. Let us go. The jewel treasure is near. The great city was merely something I created to give you a rest.”

The story in chapter 7 of the Lotus Sutra, of the magical city of Akshobhya ends by comparing Shakyamuni, the Thus Come One, to the guide in the story:

“Bhikshus. The Thus Come One is also like this. He now acts as a great guide for all of you.

He knows that living beings should leave and cross over the evil road of the torments of birth and death which is so steep, difficult and long. He shall respond to and save them.”

The parable acts as a poignant reminder that we need skillfull means, and calm, reflective wisdom to navigate through life.

It also is a parable that illustrates the countless forms of Enlightenment. Akshobhya Buddha can manifest in any form, and even manifest beautiful cities, to skillfully help motivate us up the path.

Their leader, who was Buddha Akshobhya, had this thought;

“How pitiful they are. How can they renounce the great and precious treasure and wish to turn back?”

For this reason, he uses skillful means to keep them motivated until they attain the treasure — which is Enlightenment.

The great symbol for the unshakable nature of the Akshobhya family is the iconic and powerful vajra, often called the diamond scepter, not because it’s made of diamond, but because, like a diamond, it is indestructible. Why is it indestructible? Because it symbolizes Buddha Nature. Buddha Nature is eternal and universal.

Like that, we too, are indestructible or immortal because our essence has never died and never will die. Our true essence, our Buddha Nature, is eternal. This becomes clear, as we practice Akshobhya Buddha’s clarity practices.

In Vajrayana, most of the blue forms of Highest Yoga deities are “forms of Akshobhya Buddha,” according to Jeff Watt, eminent scholar at Himalayan Art. See the video linked at the information icon. He said:

“We have deities such as Chakrasamvara, Hevajra, Guhyasamaja — all of these generally are blue in color. Guhyasamaja is actually named Akshobhya Vajra Guhyasamaja. So, this form of Guhyasamaja, blue in color is actually Akshobhya. Akshobhya manifesting as Guhyasmaja.”

He goes on to explain that the blue forms of most Highest Yoga practices are emanations of Akshobhya Buddha. For instance, he adds:

“Chakrasamvara is represented by all five families. But, his main representation, is blue in color, which you see in paintings, and this is the Akshobhya form. And it’s the same with Hevajra. And the same with many, many other Anuttara deities.”

All of these skillful forms, like the magical city in the Lotus Sutra, are none other than Akshobhya Buddha, with practices focused on specific needs or issues.

How does his practice overcome anger? We achieve this through his various sadhanas, mantras and meditations, which express the Wisdom of Reflection. It is, through pausing and reflecting and remaining calm, that we overcome our anger.

For this reason, Akshobhya’s Vajra family became associated with water, representing “reflections on the surface” and also the coolness of water. He is symbolically blue, as are all the deities associated with conquering wrath from his family.

Akshobhya Buddha, his wisdom partner Lochana, their spiritual son Bodhisattva Vajrapani, and Medicine Buddha are all associated with the East, water, blue and unshakable, reflective wisdom.

Reflecting this, his face is serene and blue, like cool, refreshing water. He is seated on a lotus throne in unshakable vajra posture. His  right hand touches the earth,  in the bhumisparsha mudra, the very same gesture Shakyamuni used to indicate that mother earth was his witness, and signifying his unshakable vow.

His left hand is in the mudra of meditative equipoise on his lap, often with the indestructable vajra in his hand. Even his great sacred animal, the giant irresistable power of the elephant, symbolizes his unshakable nature.

Blue is symbolic of Shunyata, and of emptiness, with the metaphor of the great ocean. In the Buddhist metaphor, we are each a “drop of water” which appears distinct, but its ultimate reality is “water” and when the water drops gather they become a stream, and stream joins a river and river flows into the seas where all waters on earth are ultimately of one essence. In other words, Emptiness is none other than Oneness, undifferentiated from all.

Water is the source of life. We arose from the oceans. Water can be both serene, the trickle of a stream, and vast and angry, like the tempestuous ocean. Water can erode rock. It’s power is tidal — just as the Vajra family is considered the most potent of powerful forces.

For these reasons, we think of Akshobhya, and all the members of the Vajra family, as awesome and powerful forces, irresistible and unshakable, but also calming and healing.

They also represent Buddha Mind. This is why Hum is his seed syllable, as it represents Enlightened Mind.

His Dharani from his great Sutra is considered very powerful and purifies all negative karmas, including those created by the five heinous crimes. For beings who have already died, the recitation of this mantra dedicated for them instantly delivers them from the lower worlds. In Sacred Sanskrit, from Sutra, the Dharani is

Namo Bhagavate. Akshobhya tathagatayarhate samyaksam buddhyaya. Tadyata: Om kamkani kamkani rochani rochani trotani trotani trasani trasani pratihana pratihana sarva karma param parani me svaha sattvanancha svaha.

The Dharani again is.

Namo Bhagavate. Akshobhya tathagatayarhate samyaksam buddhyaya. Tadyata: Om kamkani kamkani rochani rochani trotani trotani trasani trasani pratihana pratihana sarva karma param parani me svaha sattvanancha svaha.

There is also a shorter version of this Dharani that shortens the Namo praise, which is used in the Short Sadhana we narrate at the end of this presentation.

His heart mantra three times is

Om Akshobhya Hum.

Om Akshobhya Hum.

Om Akshobhya Hum.

Recite along with us now, the short Sadhana by Karma Chakmé to help bring Akshobhya’s wisdom and blessings into our lives. If you do not have empowerment, you may still practice, visualizing Akshobhya’s merit field in front of you.

Namo Bhagavate. Akshobhya tathagatayarhate. samyaksam buddhyaya.

Namo Dharmaya

Namo Sanghaya

I visualize the Bhagavān Akshobhya in front of me,

Complete with the major and minor marks and in Nirmāṇakāya aspect,

And seated upon a throne supported by elephants.

At his heart, upon a moon-disc, is a blue hūṃ,

Around which the mantra rotates to the right,

Sending out powerful rays of deep blue light.

Through this, I visualize, the karmic obscurations

Of all sentient beings, especially of those who have passed away,

Disappear entirely, just like frost in sunlight!

Namo ratna trayaya

Om kamkani kamkani rochani rochani trotani trotani trasani trasani pratihana pratihana sarva karma param parani me svaha sattvanancha svaha.

Namo ratna trayaya

Om kamkani kamkani rochani rochani trotani trotani trasani trasani pratihana pratihana sarva karma param parani me svaha sattvanancha svaha.

Namo ratna trayaya

Om kamkani kamkani rochani rochani trotani trotani trasani trasani pratihana pratihana sarva karma param parani me svaha sattvanancha svaha.

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

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

Video:

#寶生如來

CONTENTS OF VIDEO

00:00–01:16 Why is Ratnasambhava described as the wish-granting Buddha?

01:16–02:35 An introduction: The 4 Generosities, Wish-Granting and the power of Earth

02:35–03:26 The Jewel Family of Prosperity: Mamaki, Ratnapani, Jambhala, Vasudhara

03:26–04:45 The Wisdom of Equality overcoming pride: Dana Paramita & the four generosities

04:45–06:49 Ratnasambha’s Practice: 4 Gifts and the 4 Immeasurables: loving kindness, compassion, empathetic joy, and equanimity

06:49–07:30 Acts of kindness are one of the four offerings

07:30–08:16 Gifts of Dharma, the highest offering

08:16–09:36 Six Session Yoga of Ratnasambhava

09:36–11:14 Benefits of practice: prosperity, auspiciousness, good fortune

11:14–12:31 Sutras highlighting the Wisdom of Ratnasambhava: Golden Light Sutra, Shurangama Sutra, and Ratna-gotra-vibhaga

12:31–13:19  Ratnasambhava’s Powerful Dharani Benefits: destroy negative karma, Bodhichitta, auspiciousness.

13:19–14:37 Dharani recited Three Times

14:37–14:53 Ratnasambhava Heart Mantra Three Times

14:53–15:16 Visualizing Ratnasambhava’s form, offerings and seven-limbs of practice

15:16–20:57 Sadhana recitation

• FOR THE SADHANA TEXT and DHARANI, download from our Dharma Downloads Page>>
• FOR DOWNLOADABLE FREE IMAGES (for personal Dharma use) of 60 of the images from this video, visit BuddhaWeekly.com’s gallery>>

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

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

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

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

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

DHARANI

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

HEART MANTRA

Om Ratnasambhava Tram

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

Ratnasambhava: Quick Snapshot

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

Auspicious Buddha of Equality

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

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

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

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

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

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

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

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

Practicing Ratnasambhava

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

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

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

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

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

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

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

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

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

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

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

Golden Yellow Jewel Family

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

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

Name in Other Languages

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

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

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

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

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

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

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

Wish-Granting Jewel

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

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

The Essence of Ratnasambhava: Embodying the Wisdom of Equality

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

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

Compassion and Oneness

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

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

Ratnasmbhava’s Serene Appearance

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

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

Key Sutras That Illuminate the Path to Equality

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

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

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

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

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

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

Dharani and its Benefits

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

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

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

Ratnasambhava Buddha Dharani

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

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

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

Ratnasambhava Sadhana

(Frontal Generation description source: Konchog Ozer)

namo ratnasambhava buddhayah

namo buddhaya guruve
namo dharmaya tayine.
namo samghaya mahate.

tribhyopi satatam namaha.

Homage to Ratnasambhava Buddha.

Homage to the Buddha, the Teacher

Homage to the Dharma, the Protector

Homage to the Great Sangha

To all of these I continually offer homage.

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

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

I declare every nonvirtuous act since beginningless time.
I rejoice in all virtues of holy and ordinary beings.
I will cultivate the Bodhichitta, to most effectively benefit all sentient beings.

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

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

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

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

I now visualize the merit field.

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

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

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

Holding this visualization, I recite the glorious Dharani:

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

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

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

Om Ratnasambhava Tram

Om Ratnasambhava Tram

Om Ratnasambhava Tram

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

[1]

NOTES:

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

Tara’s mantra chanted by Buddha Weekly:

The full story of Tara and Her Rescues of Sentient Beings:

21 Praises in Sanskrit

Chanting the Dharani of 21 Praises to Tara in original Sanskrit is the most sacred and powerful of practices. The 21 Taras Mantra Dharanis in Sanskrit, as taught by Buddha in the Kangyur, became popularized as the 21 Homages or 21 Praises to Tara. When chanted in the original Sanskrit, the 21 Praises to Tara are 21 potent and powerful Dharanis (long-form mantras). Although popularized as both a Tibetan and English 21 Praise chant, in its Sanskrit Holy syllable form, it is an original Dharani as taught by the Buddha. In its Tibetan or English form, it loses its sacred vibrational sound and the actual “meaning” (translation) is significantly more simplified in other languages.

The Dharani is nuanced and profound in Sanskrit. In its Sanskrit form it is a Dharani or mantra (or series of 21 Dharanis), but in other languages it becomes more of a “chanted prayer or praise” or hymn. For example, Om Tare Tuttare Ture Svaha, the famous and powerful mantra of Tara, if translated to English is simply, “I prostrate to Tara the liberator, mother of all the victorious ones” — beautiful, but lacking the sacred sound vibrations of mantra, and missing the nuanced and layered meaning of each syllable:

Tara’s mantra, a complete practice

OM TARE TUTTARE TURE SVAHA

OM TARE TUTTARE TURE SOHA

21 English Praises: Singable

20-Minute Tara Meditation

Follow along with Venerable Zasep Rinpoche, author of Tara in the Palm of Your Hand, for a guided 20-minute meditation and practice of Tara

Tea or Torma offering

Bopar Rinpoche, in his wonderful book Tara The Feminine Divine, recommends that in addition to general offerings of water bowls, flowers, incense, that someone seeking a special activity from the great Saving Goddess consider a Torma (cake) offering. Likewise, the same offering can be made as hot tea — traditionally indicating “activity offering.”

After presenting and purifying the offering — OM AH HUM being a widely used purification mantra — he suggests the traditional activity dedication (substitute “tea offering” as appropriate):

“Tara, You who fully rejoice in the mandala creation, consume this well-made offering torma. Give me and people around me: health, life, power, glory, fame, luck, and abundent wealth. Give me the accomplishments of activities, such as purification, increase and others. You who have made the promise protect me, give me the support of all accomplishments. Brush away untimely death and illness, demons and creators of obstacles. Brush away bad dreams, inauspicious signs and unwholesome acts. Make the world happy, the years excellent, the harvest bountiful. Make the Dharma spread, happiness perfect and may all my wishes be realized.”

NOTE: If it makes you feel awkward to demand so many wonderful activities, there’s no need to be. Tara will provide what our karma and our needs dictate.

A Song of Longing for Tara, the Infallible

By Lama Lobsang Tenpey Gyaltsen (1852)

Translated by Lama Thubten Yeshe

Why is Akshobhya Buddha the very face of peace? Why is the focus of the Vajra family of Akshobhya Buddha the poison of Anger? Which wisdom is central to Akshobhya Buddha family of the Vajra? Why is the family blue, and what is the significance of the great Vajra? We answer these questions and more and end with the mantras, practices and a Puja visualization of Akshobhya Buddha.

Video: The Unshakable Buddha

The Unshakable Buddha

Akshyobhya Buddha’s name means, literally, “The Unshakable Buddha.” One of Akshobhya’s great vows is to never become angry until reaching enlightenment.

“Now that I have become a bodhisattva, I will never allow myself to get angry at any living being.”

Akshobhya or Vajra Family practice is ideal for people who have a temper, or anger issues, or deal with the anger of others. If anger is the reason you find yourself locked in a poisonous cycle, trapping you in suffering, then, practices of the Vajra family, is often recommended by teachers of all schools.

The great Lama Yeshe strongly advocated Vajrapani Bodhisattva’s, the Bodhisattva of the Vajra family, as a practice in this age to calm anger and increase our confidence and strength.

Appearance Reflects His Vow

Reflecting this vow, his face is serene and blue, like cool, refreshing water. He is seated on a lotus throne in unshakable vajra posture. His  right hand touches the earth,  bhumisparsha mudra, the very same gesture Shakyamuni used to indicate that mother earth was his witness, and signifying his unshakable vow. His left hand is in the mudra of meditative equipoise on his lap, often with the indestructable vajra in his hand.

His throne and animal is the “unshakable” elephant.

Our Vajra Vow

Just as he made a vow to us to be unshakable, we likewise make a vow to him each time we renew our Bodhisattva and Tantra and Vajrayana Vows when we say:

I shall uphold purely

The vajra, bell and mudra of

The great, supreme Vajra family,

And I shall uphold purely the Master commitment.

This means that we likewise promise to be unshakable in our commitment to the Dharma.

His wisdom, reflecting his unshakable nature, is Mirror-Like Wisdom. This is described as “seeing phenomena as they truly are” — the nature of Shunyata, symbolized by the elemental metaphor of water.

He is in the East of the Five Buddhas Mandala (athough in some specialized practices he might be in the center of the mandala).

Names

Sanskrit अक्षोभ्य

Akṣobhya

Chinese 阿閦佛

(Pinyin: Āchù Fó)

Japanese 阿閦仏あしゅくぶつ

(romaji: Ashuku Butsu)

Khmer អសុភ្យ

(a-sop),

អសុភ្យពុទ្ធ

Korean 아촉불

(RR: Achog Bul)

Mongolian ᠬᠥᠳᠡᠯᠦᠰᠢ ᠦᠭᠡᠢ

Хөдөлшгүй

SASM/GNC: Ködelüsi ügei

Thai พระอักโษภยพุทธะ

Tibetan མི་བསྐྱོད་པ་

Wylie: mi bskyod pa

THL: mikyöpa. Mitrugpa

Vietnamese A Súc Phật

Blue and Watery

Characterized by a serene blue, draws parallels with water and purification, the symbolic color and element of the Unshakable Buddha. Venerable Tulku Yeshi Gyatso Rinpoche the color blue[4]:

“Why is his color blue? The blue represents the Dharmadhatu, which contains the five distinguishing features or aspects: body, speech, mind, qualities, and activities of all the Buddhas.” 

Blue Symbolizes Shunyata

Blue is symbolic of emptiness, with the metaphor of the great ocean. In the Buddhist metaphor, we are each a “drop of water” which appears distinct, but its ultimate reality is “water” and when the water drops gather they become a stream, and stream joins a river and river flows into the seas where all waters on earth are ultimately of one essence.

The blue as a color serves as a reminder of the healing properties and medicinal qualities traditionally found with water, another reason for the metaphor. Blue, in Buddhism, represents the cooling of anger, like splashing cool water on an angry person to startle him, then cool him off. Water is also synonymous with tranquility. Among the most popular of sounds for meditation is the sound of a gentle waterfall or flowing stream.

Water is the source of life. We arose from the oceans. Water can be both serene, the trickle of a stream, and vast and angry, like the tempestuous ocean. It’s power is tidal — just as the Vajra family is considered the most potent of powerful forces.

To transform our anger into wisdom of mirror-like wisdom, the discernment of reality as it truly is. Like the moon, reflected in water,  Akshobhya Buddha’s Vajra family show us that what we think we are, and the emotions that seem to arise, are nothing but reflections with no essence — that we are part of a great force, the tidal force of the metaphorical ocean.

Vajra – Diamond Sceptre

Another great symbol for the Akshobhya family is their iconic and powerful vajra, often called the diamond scepter, not because it’s made of diamond, but because, like a diamond, it is indestructable. Why is it indestructable? Because the true essence is indestructable. Why is it indestructable? Because it symbolizes Buddha Nature.

Like that, we too, are indestructable or immortal because our essence has never died and never will die. Our true essence, our Buddha Nature, is indestructable. This becomes clear, as we practice Akshobhya Buddha’s clarity practices.

^{Dharani of Akshobhya Buddha}

^{NAMO RATNA TRAYĀYA OṂ KAṂKANI KAṂKANI ROCHANI ROCHANI TROṬANI TROṬANI TRĀSANI TRĀSANI PRATIHANA PRATIHANA SARVA KARMA PARAMPARĀṆI ME SVĀHĀ}

^{Name Mantra of Akshobhya Buddha}

oṃ akṣobhya hūṃ

^{Family Seed Syllable}

^Hum

Family Summary

Mirror-like Wisdom and the Magic City in Lotus Sutra

Aksobhya’s wisdom is Mirrorlike Wisdom which overcomes the poison of anger.  Just as we think we see true reflections in a mirror, mirror-like wisdom helps us understand that ultimately what we think is relatively real is ultimately not as it seems. If we touch the reflection of the moon in the water, the ripples we create makes it dissapear. In this metaphor, if our mind is busy or stressed, we cannot see.

Thich Nhat Hanh, a renowned Zen Master taught the concept this way:

“The mind is like a sheet of water, calmly reflecting the reality as it is. When the water is still, it can hold the image of the reality exactly as it is, with no distortion”.

This metaphor also arises from the old superstitions that mirrors would not reflect evil or illusory beings. In western lore, like the vampire who cannot be seen reflected in a mirror.

The Magic City in Lotus Sutra

In The Parable of the Magic City in the Lotus Sutra chapter 7, Shakyamuni Buddha tells the story of Akshobhya Buddha.

In this exalted chapter, the Buddha is teaching the true nature of things and the error of dualistic thinking. This is, in fact, a wonderful parable illustrating the Mirror-Like wisdom of Akshobhya Buddha. In the Parable, Akshobhya Buddha is the “leader” of the people trying to reach the city. He tells the story:

“There is a road, five hundred yojanas long, steep, dangerous and bad, an uninhabited and terrifying place. A large group of people wish to travel this road to reach a cache of precious jewels.

Among them, there is a guide, intelligent, wise and clear-headed, who knows the road well, both its passable and impassable features, and who wishes to lead the group through this hardship.

Midway, the group he is leading grows weary and wishes to turn back. They say to the guide, “we are exhausted and afraid. We cannot go forward. It’s too far. We want to turn back now.”

Having had this thought, through his power, he manifests a spectacular city in the center of the dangerous road, three hundred yojanas in extent, and says to them,

“Do not be afraid. Do not turn back; Stay here now in this great city I have created just for you. If you go into this city, you will be happy and at peace. If you then wish to proceed to the jewel cache, you may do so.”

Then the exhausted group rejoiced greatly, having gained what they had never had.

“We have now escaped this bad road and gained happiness and peace.”

Then the group went forward and entered the transformed city; thinking that they had already been saved, they felt happy and at peace.

At that time, the guide, knowing that they were rested and no longer weary, made the city disappear, saying to them,

“All of you, come, let us go. The jewel cache is near. The great city was merely something I created from transformation to give you a rest.”

Shakyamuni finished the story of the illusory city of Akshobhya this way. He said to the monks:

“Bhikshus, the Thus Come One is also like this. He now acts as a great guide for all of you.

He knows that living beings should leave and cross over the evil road of the torments of birth and death which is so steep, difficult and long. He shall respond to and save them.”

The parable acts as a poignant reminder of the transient nature of our experiences and the value of spiritual enlightenment above worldly illusions, underpinning the importance of Akshobhya’s Mirrorlike Wisdom in assisting our navigation through life.

Their leader, who was Buddha Akshobhya, had this thought; “How pitiful they are. How can they renounce the great and precious treasure and wish to turn back?”

This unique wisdom offers us the invaluable tool of self-examination and awareness needed to transform and purify negative emotions, echoing the teachings of Mirror-Like Wisdom.

Transforming the Poison of Anger

“As Akshobhya, we acknowledge the hidden treasures of our anger… We are together, discovering that peace is not the absence of turmoil but the capacity to meet adversity with an open heart; we are learning to cultivate peace, not by eliminating aggression, but by seeing that it does not bind us, that we are not compelled to act it out.” — Pema Chödrön, a Buddhist teacher, nun, and prolific author.

Akshobhya’s Mirror-Like wisdom is an unshakable fortitude born of calm reflection, a quality from which Akshobhya derives his name.

Akshobhya cultivates inner serenity amidst a world of constant change and unpredictability, not in resistance to it. He shows us that our anger is only illusory, and how we can transform it into Wisdom.

• If you’re interested in online empowerment in this wonderful practice of Akshobhya Buddha, His Eminence Garchen Rinpoche has an empowerment recorded on Youtube here>>

• NOTE: His Eminence indicates that pre-recorded empowerments are valid and do not need to be live in the case of his empowerments from his lineage.

Anger and the Wrathful Deities

It is this association with transforming “anger” — and the expedient described in the Lotus Sutra in the story of the magic city — that gives rise to the powerful wrathful forms of Buddhas. Many of the ferocious aspects of enlightenment are blue, like Akshobhya. This is because, as Akshobhya’s parable demonstrated, even if we think something is real, it is ultimately empty. The city was refuge, until Akshobhya transformed it back into the road. Likewise, the ferocious, wrathful Buddhas transform from Emptiness.

As stated in the Heart Sutra, “Form is emptiness, emptiness is form.” Akshobhya can manifest any form, expediently, like he created the magic city, but ultimately, it’s nature is Empty of self-arising reality.

This symbolizes that, despite their wrathful, furious appearance, these wrathful Buddhas who arise from the Vajra nature are both expedient means, and real in terms of our limited conceptual understandings.

Prayer to Akṣobhya

by Mipham Rinpoche

ཨེ་མ་ཧོ།

emaho

Emaho!

སྔོན་ཚེ་རྣམ་དག་ཐུགས་བསྐྱེད་སྨོན་ལམ་མཐུས། །

ngöntsé namdak tukkyé mönlam tü

Through the power of your pure past intentions and prayers of aspiration,

ད་ལྟ་ཤར་ཕྱོགས་མངོན་དགའི་ཞིང་མཆོག་ཏུ། །

danta sharchok ngöngé zhing chok tu

Now, to the east, in the supreme pureland of Abhirati—Manifest Joy,

མངོན་པར་སངས་རྒྱས་རྒྱལ་བ་མི་འཁྲུགས་པ། །

ngönpar sangye gyalwa mitrukpa

You are the fully awakened victorious one Akṣobhya,

འགྲོ་བའི་མགོན་པོ་ཁྱེད་ལ་གསོལ་བ་འདེབས། །

drowé gönpo khyé la solwa deb

Protector of beings—to you I pray.

ཁྱེད་ནི་སྟོབས་བཅུ་ལྡན་པའི་ཡེ་ཤེས་བརྙེས། །

khyé ni tob chu denpé yeshe nyé

You have found wisdom endowed with the ten powers

མ་ལུས་ཤེས་བྱ་ཡང་དག་ཇི་བཞིན་གཟིགས། །

malü sheja yangdak jizhin zik

And you see all that is knowable just as it is,

བདག་ནི་རྒ་ན་འཆི་སོགས་འཇིགས་པ་བརྒྱས། །

dak ni ga na chi sok jikpa gyé

While I am plagued by a hundred terrors, such as ageing and death.

མནར་བཞིན་ཁྱེད་ལ་སྐྱབས་སུ་མཆི་བ་གཟིགས། །

nar zhin khyé la kyab su chiwa zik

Look upon me now as I turn to you in search of refuge!

མགོན་པོ་ཁྱེད་ནི་མཐའ་ཡས་འགྲོ་བ་ལ། །

gönpo khyé ni tayé drowa la

Protector, you who gaze upon all infinite beings

སྙིང་རྗེ་ཆེན་པོས་གཟིགས་པ་ཡོལ་མི་མངའ། །

nyingjé chenpö zikpa yol mi nga

With great compassion and unimpeded vision,

བདག་ནི་ཤིན་ཏུ་ཉམ་ཐག་འཇིགས་ཆེན་གྱིས། །

dak ni shintu nyamtak jik chen gyi

Be a refuge to me, as I am utterly exhausted,

གསོར་མི་རུང་བར་མནར་ལ་སྐྱབས་མཛོད་ཅིག །

sor mi rungwar nar la kyab dzö chik

Hopelessly tormented by anxiety and dread.

དབང་བཅུའི་དབང་གིས་ཕྱུག་པའི་མགོན་པོ་ཁྱེད། །

wang chü wang gi chukpé gönpo khyé

Protector, equipped with the might of the ten powers

འགྲོ་ཀུན་སྐྱོབས་པའི་མཐུ་དང་ནུས་པའི་ཤུགས། །

dro kün kyobpé tu dang nüpé shuk

And the strength and capacity to protect all beings,

མཚུངས་པ་མེད་པ་རྡོ་རྗེའི་སྟོབས་མངའ་བས། །

tsungpa mepa dorjé tob ngawé

You who possess vajra fortitude beyond compare,

བདག་ལ་མྱུར་དུ་དབུགས་དབྱུང་མཆོག་སྩོལ་ཅིག །

dak la nyurdu ukyung chok tsol chik

Swiftly grant me the supreme release from suffering.

སེམས་ཅན་ལས་ཀྱི་མནར་བ་ཆོས་ཉིད་ཀྱང་། །

semchen lé kyi narwa chönyi kyang

It is the nature of things that beings suffer for their actions,

བདག་ནི་ལྷག་པར་ནད་དང་སྡུག་བསྔལ་དང་། །

dak ni lhakpar né dang dukngal dang

But I am excessively tormented by sickness and pain,

རྐྱེན་ངན་འཇིགས་པ་མི་བཟོད་དུ་མས་མནར། །

kyen ngen jikpa mi zö dumé nar

Adversity and unbearable anxiety and apprehension.

སྐྱབས་བྲལ་ཡི་ཆད་ཤིན་ཏུ་ཉམ་ཐག་གྱུར། །

kyabdral yiché shintu nyamtak gyur

Bereft am I of refuge, dispirited and fatigued.

དེ་ཕྱིར་རྨོངས་དང་ཐེ་ཚོམ་རྣམ་རྟོག་བརྒྱས། །

dechir mong dang tetsom namtok gyé

Thus, when I cry out to you in anguish and despair,

དཀྲུག་ནས་གདུང་བའི་འོ་དོད་འབོད་པ་ལ། །

truk né dungwé odö böpa la

Disturbed as I am by delusion, doubt and speculation,

གཟིགས་པ་སྒྲིབ་པ་མེད་པའི་མགོན་པོ་ཡིས། །

zikpa dribpa mepé gönpo yi

Please, O protector whose vision is unobstructed,

ཡེ་ཤེས་ཐུགས་རྗེས་མྱུར་དུ་དགོངས་པར་མཛོད། །

yeshe tukjé nyurdu gongpar dzö

Consider me swiftly in your compassionate wisdom.

འཇིགས་དང་སྡུག་བསྔལ་འདི་ནས་དབུགས་དབྱུང་ནས། །

jik dang dukngal di né ukyung né

Once I am relieved of this anxiety and suffering,

འཇིགས་མེད་བདེ་བ་ཆེན་པོ་ཐོབ་པ་དང་། །

jikme dewa chenpo tobpa dang

May I discover the jubilation of freedom from fear,

རང་གཞན་དོན་གཉིས་ལྷུན་གྱིས་གྲུབ་པ་ཡི། །

rangzhen dön nyi lhün gyi drubpa yi

And may you confer the great celebratory attainment

དངོས་གྲུབ་ཆེན་པོའི་དགའ་སྟོན་ཉེ་བར་སྩོལ། །

ngödrub chenpö gatön nyewar tsol

Of spontaneously accomplishing my own and others’ aims.

ལྕགས་གླང་ཟླ་ ༡ ཚེས་ ༣ ལ་མི་ཕམ་པས་སྦྱར་བའོ།། །།མངྒ་ལཾ།། །།

Mipham composed this on the third day of the first month of the Iron Ox year. Maṅgalam.

Vajra Family Blue for Emptiness and Water

They are blue, to connote Emptiness, and the cooling nature of Mirror-Like Wisdom. This is symbolized by water.  In the metaphor of the ocean in Buddhism, Buddhat teaches that a drop of water appears to be a “drop of water” until it becomes rain, then joins the stream, then joins the ocean. It’s ultimate nature is greater than the “drop of water.”

Vajra Family: Mirror-Like Wisdom and the Purification of Reflection

The term ‘mirror-like’ refers to the ability to see reality as it is, without distortion. It is the wisdom that provides clarity and forestalls the mind’s tendency to ‘color’ perceptions with personal biases, fears, and desires. Akshobhya’s mirror-like wisdom emblematically manifests in the ability to differentiate between reality and illusion, offering an unwavering gaze at the nature of existence^[2].

Purification, at its core, revolves around releasing ourselves from these distorted perceptions — it is about cleansing the ‘mirror’ of the mind, enabling a fresher, cleaner reflection of reality. The practice adopted by the Vajra Family harnesses the purification power of self-reflection, where one contemplates their actions and motivations, aiming to eliminate harmful behavior and nurture positive habits^[3].

Incorporating this approach into your everyday life can be transformative. Self-reflection fosters a deeper understanding of oneself and the world, paving the way for improved emotional health, well-being, and ultimately, spiritual liberation.^[4]

So, as you immerse yourself in the teachings and practices of the Vajra Family, anticipate a stimulating journey that explores the depths of mirror-like wisdom, and invites you to embark on a path of purification through the power of reflection.

Lochana: The Wisdom Mother of the Vajra Family

Lochana, also referred to as Akashadhāteshvarī, is the wisdom consort or the spiritual partner of Akshobhya Buddha. She embodies the mirror-like wisdom aspect of Vajra family, embodying clear, unceasing awareness.

Lochana’s name itself exemplifies her role. ‘Lochana’ means ‘The Eye’ or ‘Seer’, signifying the power of visual understanding and wisdom. She is recognized as an enlightened being who mirrors the immense purity of the universe. Her wisdom transcends ordinary understanding and provides a glimpse into the unsullied reality.

In visual depictions, Lochana is often color-coordinated with Akshobhya, daughter of the nadir, adorned in royal-blue attire reflecting the purification virtues of the Vajra family. She places her right hand in the Bhumisparsa mudra (the earth touching gesture), while her left-hand cradles a vajra-topped lotus, encompassing the traditional representation of mirror-like wisdom.

Lochana’s role is vital to the understanding and spiritual practice within the Vajra family. Meditating on Lochana supports nurturing a tranquil mind and enhancing wisdom. Engaging with Lochana’s symbolic characteristics can assist in liberating oneself from negative emotions and deep-seated ignorance, leading towards the path of enlightenment.

The Dynamic Symbol of the Family: Diamond Vajra

The vajra, or diamond sceptre, is a potent emblem for the Vajra family. It symbolizes the unyielding nature of their commitment to wisdom and compassion, and their ability to cut through ignorance to attain enlightenment. Etymologically, ‘vajra’ in Sanskrit denotes both ‘thunderbolt’ and ‘diamond,’ extending its symbolism to embody the formidable power of the enlightened mind and the durability of wisdom that can’t be destroyed.

The vajra in the context of the Vajra Buddha Family is normally either five or nine pronged. When five pronged it is five prongs on each end, with one side representing the five Buddhas and the other end representing the five Mothers. It is the ultimate symbol of Power and Wisdom in Vajrayana Buddhism.

In Vajrayana practice, the vajra often finds utility as a ritual implement, held in the right hand to symbolize method, while a bell in the left hand stands for wisdom. The vajra and bell together symbolize the inseparability of compassion and wisdom, culminating in the path towards enlightenment.  See our in-depth feature on the Bell and Vajra here>>

The Impactful Role of Vajrapani in the Vajra Family

Steeped in Buddhist lore and recognized for his immense power and relentless dedication to the Dharma, Vajrapani stands as a venerated figure within the spiritual framework of the Vajra family. As a Bodhisattva, his role extends beyond mere symbolism, serving as a beacon of strength, martial ferocity and spiritual enlightenment.

Vajrapani, artistically depicted wielding the Vajra, encapsulates an embodiment of power that transcends mortal understanding. The Vajra, a diamond sceptre, symbolizes indestructible strength and the immutable truth of the Buddha’s teachings. Through Vajrapani, the Vajra transforms from a static symbol into a dynamic, spiritual force.

Vajrapani’s representation, clothed in warrior’s armor, and enflamed with spiritual intensity, captures the unyielding fight against delusions and the fundamental ignorance that binds all beings to the cycle of Samsara. Despite his wrathful appearance, his goal is ultimately benevolent, aiming to break the chains of delusion and free sentient beings from their suffering.

As a part of the Vajra family, Vajrapani embodies the mirror-like wisdom of this Buddha clan, the Providence of purification and reflection. His fierce dedication to slicing through delusion mirrors the unyielding nature of Akshobhya Buddha’s teachings, and his unwavering commitment to the enlightenment of all sentient beings reflects the compassionate heart of this Buddhist dynasty.

Buddhist practitioners who follow the Vajrapani path often engage in intense spiritual practices. They make use of visualizations and meditations centered on Vajrapani’s iconic image, focusing on the elements of strength, tenacity, and unyielding resolve that he represents. This process helps practitioners develop their own inner strength, equipping them to handle the challenges of life and spiritual pursuit.

See our in-depth documentary video on Vajrapani here>>

A Daily Practice of Buddha Akṣobhya

by Karma Chakmé

 NOTE: THE TEXT HERE IS CHANGED FROM KARMA CHAKME’s TEXT TO SAY “I visualize Bhagavan Akshobhya in front of me” to make this a frontal generation. If you have empowerment and instruction you can state this as written by Kamra Chakme “I visualize myself as Bhagavan Akshobya.”

རང་ཉིད་བཅོམ་ལྡན་མི་འཁྲུགས་པ། །

rangnyi chomden mitrukpa

I visualize  the Bhagavān Akṣobhya in front of me,  (as written it is “I visualize myself as Bhagava Akshobya — which you may recite and visualize if you have empowerment.)

སྤྲུལ་སྐུའི་ཆ་ལུགས་མཚན་དཔེ་རྫོགས། །

tulkü chaluk tsenpé dzok

Complete with the major and minor marks and in nirmāṇakāya garb,

གླང་པོའི་ཁྲི་ལ་བཞུགས་པར་བསྒོམ། །

langpö tri la zhukpar gom

And seated upon a throne supported by elephants.

ཐུགས་ཀར་ཟླ་སྟེང་ཧཱུྃ་མཐིང་མཐར། །

tukkar da teng hung ting tar

At his heart, upon a moon-disc, is a blue hūṃ,

གཟུངས་ཀྱིས་གཡས་སུ་བསྐོར་བ་ལས། །

zung kyi yé su korwa lé

Around which the mantra rotates to the right,

འོད་ཟེར་མཐིང་ཁ་རབ་འཕྲོས་པས། །

özer tingkha rab tröpé

Sending out powerful rays of deep blue light.

ཚེ་འདས་ཐོགས་དྲངས་འགྲོ་ཀུན་གྱི། །

tsedé tok drang dro kün gyi

Through this, I visualize, the karmic obscurations

ལས་ཀྱི་སྒྲིབ་པ་ཐམས་ཅད་ནི། །

lé kyi dribpa tamché ni

Of all sentient beings, especially of those who have passed away,

བ་མོར་ཉི་ཟེར་ཕོག་ལྟར་བསྒོམ། །

bamor nyizer pok tar gom

Disappear entirely, just like frost in sunlight!

ན་མོ་རཏྣ་ཏྲ་ཡ་ཡཱ། ཨོཾ་ཀཾ་ཀ་ནི་ཀཾ་ཀ་ནི། རོ་ཙ་ནི་རོ་ཙ་ནི། ཏྲོ་ཊ་ནི་ཏྲོ་ཊ་ནི། ཏྲཱ་ས་ནི་ཏྲཱ་ས་ནི། པྲ་ཏི་ཧ་ན་པྲ་ཏི་ཧ་ན། སརྦ་ཀརྨ་པ་རཾ་པ་ར་ཎི་མེ་སརྦ་སཏྭཱ་ནཱཉྩ་སྭཱ་ཧཱ།

namo ratna trayaya | om kamkani kamkani | rotsani rotsani | trotani trotani | trasani trasani | tratihana tratihana | sarwa karma paramparanimé sarwa satananytsa soha

namo ratnatrayayā | oṃ kaṃkani kaṃkani | rocani rocani | troṭani troṭani | trāsani trāsani | pratihana pratihana | sarva karma paraṃpāraṇime sarva satvānāñca svāhā

ཨ་རཱ་གས་སྦྱར་བའོ༎ ༎

Composed by Arāga.

NOTES

^[1] Mikyopa, T. (2003). Akshobhya, The Mirror to Our Souls. Vajrayna.

^[2] Kamalashila’s Bhavanakrama (stages of meditation, 9th century). (n.d.). Vajrayana.

^[3] Sutras, V. (n.d.). Visualization Sutras. Vajrayana.

[4] Ven Tulku Yeshi Gyatso Rinpoche https://www.sakya.org/2010/12/dharma-lecture-the-vajrapani-practice/

[5] The Dharani that Thoroughly Purifies Karmic Obscurations is a Sutra that contains the dharani mantra

Why is Buddha’s First Teaching Day considered the most important Holy Day of the Year in many Buddhist traditions? What are the eight practices recommended for this day which can create skies of merit and purify negative karma according to Lama Zopa Rinpoche?

NOTE: From FPMT website: “Chokhor Duchen, one of the four annual holy days of Guru Shakyamuni Buddha, takes place this year on July 9 or July 10 depending on the various Tibetan calendars. Both days are fine.  On these holy days of Guru Shakyamuni Buddha, the power of any meritorious action is multiplied by 100 million, as taught in the vinaya text Treasure of Quotations and Logic.”

Buddha’s “First Teaching Day” or Chokhor Duchen, celebrating the first teaching of Shakyamuni Buddha, is the most important Holy Day of the Year for many Buddhists.

Video:

First Teaching Day commemorates the day when Buddha gave his first teaching, the turning of the Wheel of Dharma, at Sarnath.

According to Lama Zopa:

“Chokhor Duchen, one of the four annual holy days of Guru Shakyamuni Buddha, takes place on the 4th day of the 6th Tibetan lunar month. On these holy days, the power of any meritorious action is multiplied by 100 million, as taught in the vinaya text Treasure of Quotations and Logic.”

On Buddha’s First Teaching Day, we celebrate by doing extra practices and dedication for the benefit of all beings. This can include reciting sutras, making offerings especially the Sangha, and for causes which publish and spread the Dharma, practicing bodhichitta and compassion, and Taking Refuge in the Three Jewels.

No matter what you do on Chokhor Duchen, the most important thing is to remember the spirit of the day: giving and benefiting others. When we focus on others, our own happiness naturally increases. So take some time on Chokhor Duchen to think about how you can benefit others, and make it a special day for everyone.

Another important practice is to recite Sutras in any language on this Holy Day, and recite mantras, which represent the Dharma. Chanting Sutras and Mantras can create tremendous merit and help purify negativities — especially on Buddha Days. Often, we’ll chant the Heart Sutra in Sanskrit, for example, a short and powerful Sutra.

Another powerful practice, with vast merit — as it includes all seven limbs of practice — is the King of Prayers. We have both the Heart Sutra and the King of Prayers linked to this video at the information icons and in the description. Both are short practices with vast skies of merit.

There are eight practices recommended on this day by Lama Zopa Rinpoche:

First, the recitation of certain sutras is believed to be very powerful on this day, such as The Sutra of Golden Light, The Heart Sutra and The Diamond Sutra.

Second, making offerings to the Sangha and to Dharma causes and to the spread of Dharma, through publication of Sutras or Holy Texts and teachings.

Third is Bodhichitta. For the day we try to remain mindful of the cause for Awakening, so that we may in turn benefit all sentient beings. The King of Prayers is the beautiful expression of this aspiration, linked at the information icon above.

Fourth is Charitable giving to those in need. It’s also important to remember that giving doesn’t have to be material — it can be something as simple as offering a kind word or lending a helping hand.

Fifth is Taking the Precepts and following them for the day. We either just reaffirm the five lay precepts we always follow as lay buddhists, or, just for the day, the full 8 precepts, the precepts followed by ordained monks and nuns.The lay precepts are to abstain from taking a life, abstain from taking that which is not given, abstain from wrong speech such as insults, gossiping and lies, abstain from intoxicants which cloud the mind, and abstain from misuse of our senses.

Sixth is Water Bowl Offerings, Torma offerings, or other sensory offerings to the Buddha, which helps us purify our negative karma and generate merit.

Seventh is the Paramita of Wisdom, which includes the reading of Dharma texts, watching Dharma teachings, or writing or copying sutras.

Eighth is to do prostrations to the Buddha and Take Refuge in the Three Jewels, Buddha, Dharma and Sangha, over and over through the day.

These eight positive and wholesome activities honour the Buddha, the Dharma and the Sangha and create “ merit multiplied by 100 million” as explained by Lama Zopa Rinpoche.

Always dedicate the merit of any activities, especially on Dharma days, to the Cause for Awakening for the benefit of all sentient beings.

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

Guanyin is often referred to as the “most widely beloved Buddhist Divinity.” Why? Because Her love is unconditional, all-embracing — with all 1000 arms! — and She will never cease her merciful activity 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>>

Of the four Holy Days dedicated to Shakyamuni Buddha each year,  Chokhor Duchen, the “First Teaching” celebration — the first turning of the Wheel of Dharma — is the most important. This year in Tibetan Buddhist Tradition, it is celebrated on July 9 or 10, 2024, depending on your lunar calendar. FPMT calculates it as July 10, while some other centres have it as July 9 — due to lunar skip days. There are also time-zone differences. The important thing is to celebrate the first teaching!

In Buddhism, we take refuge in Buddha, Dharma and Sangha, but the Dharma — the teachings (Dharma) — is considered the most important. The true refuge is in Buddha’s teachings and the conduct and practices he taught — and no teaching was more important than the first discourse.

From FPMT website: “Chokhor Duchen, one of the four annual holy days of Guru Shakyamuni Buddha, takes place this year on July 9 or July 10 depending on the various Tibetan calendars. Both days are fine.  On these holy days of Guru Shakyamuni Buddha, the power of any meritorious action is multiplied by 100 million, as taught in the vinaya text Treasure of Quotations and Logic.”

In this feature, we explain the Holy Days and offer many meritorious practice recommendations for the most Holy of Days Chokhor Duchen. In this feature we offer dozens of practices, long and short, with links to other suggested practices from venerable teachers.

Chokhor Duchen commemorates the day when Buddha gave his first teaching, the turning of the Wheel of Dharma, at Sarnath. It is also known as Sangha Day, because it celebrates the founding of the Buddhist monastic order.

According to Lama Zopa: “Chokhor Duchen, one of the four annual holy days of Guru Shakyamuni Buddha, takes place on the 4th day of the 6th Tibetan lunar month. On these holy days, the power of any meritorious action is multiplied by 100 million, as taught in the vinaya text Treasure of Quotations and Logic.”

Reciting Sutras is Highly Meritorious on Buddha Days:

Reciting Sutras — Highly Meritorious on Buddha Days!

Among the most auspicious and meritorious of practices on Buddha Days is recitation of Sutras. This can be in Sanskrit, Pali, Tibetan, English, or any language.

Two of the most meritorious are the Sutra Remembering the Three Jewels and the Heart Sutra. We have recitations as videos in English and Sanskrit embedded throughout this feature, starting with the Sutra Remembering the Three Jewels, which is recommended by Lama Zopa for Buddha Days:

• Don’t miss the verified timeline of Shakyamuni Buddha’s life in the section below “Buddha’s Life” with dates or in the video below: