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.

Conflicts in life are inevitable, and Buddha had extensive teachings on the nature of conflict and its remedies. Conflict, like all suffering in Samsara, inevitably arises from the five poisons of Buddhism, the kleshas: attachment, aversion, ignorance, pride, and jealousy. In a close-knit family environment, these “triggers” can be amplified. Karoline Gore explores some of Buddha’s teachings on this important topic. The opinions in this feature reflect the author’s opinions. No advice is offered or given. For serious issues, always consult family experts and your spiritual guide. — Editor

Many of the conflicts that plague families are no different from those we face in daily life outside of the family. Buddhist academic Rev. Dr. Kalapitiye Ariyawansa notes that one of the most common causes of conflict is politics.

For example, he explains, Family arguments over politics are frequent, particularly during key times such as elections. Such is the level of strife surrounding political issues that many family-relationship experts recommend avoiding this and other hot topics during family get-togethers. Other key reasons for conflict include change, economic issues, an over-dependence on technology, and a lack of veneration for older adults.

The incredible thing is, in terms of this dynamic, nothing has changed since Buddha’s time, and his advice in Sutras remains valid today.

By Karoline Gore

Buddha Nature: Everyone Is a Buddha

Buddha taught us that everyone has the potential for enlightenment, as long as we follow the eightfold path. Every tradition of Mahayana Buddhism has positive, reinforcing teachings on Buddha Nature.

Nichiren Buddhism, for example, which, like all Buddhist traditions, is rooted in nonviolence and respect for all people, emphasizes the importance of treating everyone with the utmost respect, even when clashing wants and needs lead to discussion.

Bodhisattva Never Disparaging, a figure from the Lotus Sutra, was known for telling everyone he met,

“I have profound reverence for you, I would never dare treat you with disparagement or arrogance. Why? Because you will all practice the bodhisattva way and will then be able to attain Buddhahood.”

By assuming everyone has a capacity for goodness and light, it is easier to exercise empathy, try to see things from their point of view, and calmly find a solution to our conflicting interests; one that involves a little compromise and understanding from both parties.

Related Features

• What the teachers say about Buddhist practice as parents>>

The Importance of Communication

It is hard to reach true understanding without communication, as espoused by the Samukkhāvinaya,—one of the seven methods for settling disputes and legal issues within the Buddhist monastic community, as contained in the Vinaya Pitaka. Although this method stipulates settling problems in the presence of the full Sangha assembly, the idea of discussing issues directly with family members can help clear the root cause of problems and lead to greater understanding.

The Japanese Buddhist, priest and philosopher from the Kamajura period, Nichiren Daishonin, considered dialogue to be the most powerful weapon for resolving conflicts, whether individual or in families or communities. Through genuine dialogue, opposing viewpoints can find common ground and hone understanding.

Transformation: Using Anger Positively

Nichiren also taught that anger could be “a terrible destructive force” that could manifest itself as violence or aggression. However, anger can be a powerful signal that can signal change within oneself. Family members who are angry with others can manage this anger positively by identifying their triggers, embracing mindfulness and meditation as a means to soothe their agitation, and resolving to change the things within their power.

This process can be aided in Buddhism through chanting nam-myoho-renge-kyo, or, indeed, any mantra. Doing so can bring us strength, wisdom, and confidence in our ability to commence the powerful process of inner transformation. Mahatma Gandhi rightfully noted that nonviolence was the most powerful weapon in the world. By rejecting violence and outbursts and choosing calm communication, we can resolve not only our conflicts with others, but also the inner conflicts that stop us from being our best selves.

Numerous Buddhist writings can help families reach a state of harmony. In this post, we have concentrated on respecting others, communicating, and utilizing anger as a catalyst for inner change. Conflict cannot be solved simply by dealing with others. We must also dialogue with ourselves, learn to identify and calm our emotions and rely on powerful mindful practices like meditation.

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.)