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.

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

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

Tara’s Many Forms

She manifests in endless forms. She can be action-hero Green Tara who saves us from worldly harm. Or, blessed White Tara who heals and brings longevity. Or charismatic Red Tara who attracts what is helpful into our lives. Or even fierce Black Tara, who destroys all evil. Though we honor her as the Great Mother Buddha, she is, without contradiction, an intimate and treasured friend.

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

“Mummy Tara”

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

Bhikshuni Thubten Chodron explained:

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

Tara Rescues H.E. Garchen Rinpoche 8 Times

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

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

“What is the purpose of sharing this?

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

Song of Longing for Tara

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

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

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

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

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

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

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

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

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

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

White Tara and her powerful mantra beautifully chanted in Sanskrit:

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

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

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

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

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

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

Just Call Her Name

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

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

“How could I ever leave who I am?

Tara Saves the Caravan: Bokar Rinpoche

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

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

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

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

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

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

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

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

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

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

Tara and Dharma Activity: Karma Yoga

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

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

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

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

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

Buddha Explains Why Tara is Mother of All Buddhas

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

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

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

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

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

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

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

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

Origin Stories of Tara

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

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

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

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

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

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

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

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

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

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

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

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

21 Taras… and More…

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

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

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

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

Tara’s Pureland: Yurlod Kurpa Turquoise Pureland

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

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

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

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

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

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

Connecting with Tara

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

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

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

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

Om Tare Tuttare Ture Svaha

Beautiful chanting of Tara’s mantra for 1 hour:

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

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

Sadhana of Tara from Great Marpa the Translator

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

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

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

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

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

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

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

Great Lord of All Families, Vajrasattva.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

NOTES

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

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

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

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

The Vastness of Tara: Beyond Definition, Friend to Everyone

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

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

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

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

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

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

Her Practice Is as Simple or Complex as Tara

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

Om Tare Tuttare Ture Svaha

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

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

Tara in Many Forms: Guanyin, Madonna and Others

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

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

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

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

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

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

21 Taras: Two Systems, Same Effective Results

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

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

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

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

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

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

Tara Does What?

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

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

In Tara, Wisdom and Compassion are perfectly combined.

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

Why is She So Adored

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

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

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

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

Practicing Tara

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

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

Tara’s Mantra

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

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

Om Tare Tuttare Ture Svaha

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

Song of Longing for Tara

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Om Tare Tuttare Ture Svaha!

Tara Visualization

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

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

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

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

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

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

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

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

Om Tare Tuttare Ture Svaha

Basic Practice Without Empowerment

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

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

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

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

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

Refuge

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

Offerings

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

Four Immeasurables 

May all beings have happiness and its causes,

May they never have suffering or its causes.

May they constantly dwell in joy transcending sorrow;

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

Seven Limbs

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

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

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

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

I request You turn the wheel of Dharma.

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

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

21 Praises

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

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

Om namah spukasam namah Taraye mi Tara

1 Namas Tare Ture vire

kshanair dyuti nibhekshane

trailokya nat ha vaktrabja

vikasat kesharobhave

 

2 Namah shata sharac chandra

sampurna patalanane

Tara sahasra nikara

prahasat kira noj jvale

 

3 Namah kanaka nilabja

pani padma vibhu shite

dana virya tapah shanti

titik sha dhyana gochare

 

4 Namas tat hagatosh nisha

vijayananta charini

ashesha paramita prapta

jina putra nishevite

 

5 Namas Tuttara Hum kara

puritasha dig antare

sapta loka kramakranti

asheshak arshanak shame

 

6 Namah shakranala Brahma

marud vishvesh varachite

bhuta vetala gand harva

gana yaksha puras krte

 

7 Namas trad iti phat kara

para yantra pramardani

praty alid ha pada nyase

shik hi jvalakulek shane

 

8 Namas Ture maha ghore

mara vira vinashani

bhrku ti krta vaktrabja

sarva shatrum nishudani

 

9 Namas tri ratna mudranka

hrdyanguli vibhushite

bhu shitashesha dik chakra

nikara sva Karakule

 

10 Namah pramudita topa

muku ta kshipta malini

hasat prahasat Tuttare

mara loka vashamkari

 

11 Namah samanta bhu pala

patalakarshana kshame

chalat bhrku ti hum kara

sarvapada vimoch ani

 

12 Namah shikhanda kandendu

muku tabha ranojjvale

Amitabha jata bhara

bhasvare kirana dhruve

 

13 Namah kalpanta hutabhug

jvala malan Tara sthite

alidha muditabandha

ripu chakra vinashani

 

14 Namah kara talaghata

charana hata bhu tale

bhrkuti krta Hum kara

sapta patala bhedini

 

15 Namah shive shubhe shante

shanta nirvana gochare

svaha pranava samyukte

maha papaka na shani

 

16 Namah pramudi tabandha

ripu gatra vabhedini

dashakshara pada nyashe

vidya Hum kara dipite

 

17 Namas Ture pada ghata

Hum karakara bijite

meru mandara kailasa

bhuvana traya chalini

 

18 Namah sura sarakara

harinika karast hite

Tara dvir ukta Phat kara

ashesha visha nashani

 

19 Namah sura ganadh yaksha

sura kimnara sevite

abandha mudita bhoga

kali duhs vapna nashani

 

20 Namah chandrarka sampurna

nayana dyuti bhas vare

hara dvir ukta Tuttare

vishama jvara nashani

 

21 Namas tri tattva vinyasa

shiva shakti saman vite

graha vetala yakshaugha

nashani pravare Ture

 

21 Praises to Tara in English

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

1 Homage to you, Tara, the swift heroine,

Whose eyes are like an instant flash of lightning,

Whose water-born face arises from the blooming lotus

Of Avalokiteshvara, protector of the three worlds.

 

2 Homage to you, Tara, whose face is like

One hundred full autumn moons gathered together,

Blazing with the expanding light

Of a thousand stars assembled.

 

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

Whose hands are beautifully adorned with lotus flowers,

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

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

 

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

Whose deeds overcome infinite evils,

Who have attained transcendent perfections without exception,

And upon whom the sons of the Victorious Ones rely.

 

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

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

Whose feet trample on the seven worlds,

And who are able to draw all beings to you.

 

6 Homage to you, Tara, venerated by Indra,

Agni, Brahma, Vayu, and Ishvara,

And praised by the assembly of spirits,

raised corpses,
Gandharvas, and all yakshas.

 

7 Homage to you, Tara, whose TRAT and PHAT

Destroy entirely the magical wheels of others.

With your right leg bent and left outstretched and pressing,

You burn intensely within a whirl of fire.

 

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

Whose letter TURE destroys the mighty demons completely,

Who with a wrathful expression on your water-born face

Slay all enemies without an exception.

 

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

With the gesture of the sublime precious three;

Adorned with a wheel striking all directions without exception

With the totality of your own rays of light.

 

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

Joyful and magnificent, extends a garland of light,

And who, by your laughter of TUTTARA,

Conquer the demons and all of the worlds.

 

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

The entire assembly of local protectors,

Whose wrathful expression fiercely shakes,

Rescuing the impoverished through the letter HUM.

 

12 Homage to you, Tara, whose crown is adorned

With the crescent moon, wearing ornaments exceedingly bright;

From your hair knot the buddha Amitabha

Radiates eternally with great beams of light.

 

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

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

Surrounded by joy, you sit with your right leg extended

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

 

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

Pressing your heel and stamping your foot on the earth;

With a wrathful glance from your eyes you subdue

All seven levels through the syllable HUM.

 

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

The very object of practice, passed beyond sorrow.

You are perfectly endowed with SOHA and OM,

Overcoming completely all the great evils.

 

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

You completely subdue the bodies of all enemies;

Your speech is adorned with the ten syllables,

And you rescue all through the knowledge-letter HUM.

 

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

Your seed-syllable itself in the aspect of HUM

Causes Meru, Mandhara, and the Vindhya mountains

And all the three worlds to tremble and shake.

 

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

The hare-marked moon like the celestial ocean.

By uttering TARA twice and the letter PHAT

You dispel all poisons without an exception.

 

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

The gods themselves, and all kinnaras rely;

Whose magnificent armor gives joy to all,

You who dispel all disputes and bad dreams.

 

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

Radiate an excellent, illuminating light;

By uttering HARA twice and TUTTARA,

You dispel all violent epidemic disease.

 

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

Perfectly endowed with the power of serenity,

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

O TURE, most excellent and sublime!

 

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

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

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

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

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

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

How does Tara help?

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

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

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

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

“How could I ever leave who I am?”

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

Tara the Karma Mother accessible to all

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

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

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

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

Tara, Mother of all Yogas

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

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

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

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

Shakyamuni Buddha Relied on Tara

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

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

All levels of practice

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

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

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

Tara’s Mantra for all

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

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

Om Tare Tuttare Ture Soha

Tara practice links:

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

Tara: “transformation through activity”

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

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

Lama Zangmo explains[1]:

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

The Tara Principle: Wisdom, Compassion and Activity

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

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

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

21 Taras: 21 activities

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

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

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

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

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

Tara, the Karma of all the Buddhas

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

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

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

What is Tara’s Activity?

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

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

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

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

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

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

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

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

Tara embodies all the activity of wisdom and compassion

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

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

Eightfold Path

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

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

The Great Dharani of the Sutra of Tara

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

OM NAMO ARYA-AVALOKITESVARAYA

BODHISATTVA

MAHASATTVA

MAHA- KARUNIKAYA

TADYATHA OM TARE TUTTARE TURE SARVA-DUSTAN

PRADUSTAN MAMA KRTE

DZAMBHAYA

STAMBHAYA

MOHAYA

BANDHAYA

HUM HUM HUM

PHAT PHAT PHAT SVAHA

MAMA ARYAVALOKABHAYA NARA

BODHISATTVA MAHASATTVANI

ADHISTHANA

ADHISTHITE MAMA SARVA-KARMA-AVARANA- SVAHBAVA

SUDDHE VISUDDHE

SHODHYAYA VISHODHAYA HUM PHAT SVAHA

A Song of Longing for Tara, the Infallible

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Om Tare Tuttare Ture Svaha!

NOTES

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

[2] Full Song of Longing >>

[3] Om Tare Tuttare Ture Soha website>>

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

Tara’s mantra chanted by Buddha Weekly:

The full story of Tara and Her Rescues of Sentient Beings:

21 Praises in Sanskrit

Chanting the Dharani of 21 Praises to Tara in original Sanskrit is the most sacred and powerful of practices. The 21 Taras Mantra Dharanis in Sanskrit, as taught by Buddha in the Kangyur, became popularized as the 21 Homages or 21 Praises to Tara. When chanted in the original Sanskrit, the 21 Praises to Tara are 21 potent and powerful Dharanis (long-form mantras). Although popularized as both a Tibetan and English 21 Praise chant, in its Sanskrit Holy syllable form, it is an original Dharani as taught by the Buddha. In its Tibetan or English form, it loses its sacred vibrational sound and the actual “meaning” (translation) is significantly more simplified in other languages.

The Dharani is nuanced and profound in Sanskrit. In its Sanskrit form it is a Dharani or mantra (or series of 21 Dharanis), but in other languages it becomes more of a “chanted prayer or praise” or hymn. For example, Om Tare Tuttare Ture Svaha, the famous and powerful mantra of Tara, if translated to English is simply, “I prostrate to Tara the liberator, mother of all the victorious ones” — beautiful, but lacking the sacred sound vibrations of mantra, and missing the nuanced and layered meaning of each syllable:

Tara’s mantra, a complete practice

OM TARE TUTTARE TURE SVAHA

OM TARE TUTTARE TURE SOHA

21 English Praises: Singable

20-Minute Tara Meditation

Follow along with Venerable Zasep Rinpoche, author of Tara in the Palm of Your Hand, for a guided 20-minute meditation and practice of Tara

Tea or Torma offering

Bopar Rinpoche, in his wonderful book Tara The Feminine Divine, recommends that in addition to general offerings of water bowls, flowers, incense, that someone seeking a special activity from the great Saving Goddess consider a Torma (cake) offering. Likewise, the same offering can be made as hot tea — traditionally indicating “activity offering.”

After presenting and purifying the offering — OM AH HUM being a widely used purification mantra — he suggests the traditional activity dedication (substitute “tea offering” as appropriate):

“Tara, You who fully rejoice in the mandala creation, consume this well-made offering torma. Give me and people around me: health, life, power, glory, fame, luck, and abundent wealth. Give me the accomplishments of activities, such as purification, increase and others. You who have made the promise protect me, give me the support of all accomplishments. Brush away untimely death and illness, demons and creators of obstacles. Brush away bad dreams, inauspicious signs and unwholesome acts. Make the world happy, the years excellent, the harvest bountiful. Make the Dharma spread, happiness perfect and may all my wishes be realized.”

NOTE: If it makes you feel awkward to demand so many wonderful activities, there’s no need to be. Tara will provide what our karma and our needs dictate.

A Song of Longing for Tara, the Infallible

By Lama Lobsang Tenpey Gyaltsen (1852)

Translated by Lama Thubten Yeshe

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

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

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

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

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

Different aspects of Wisdom

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

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

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

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

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

Divine Mother or Blissful Wisdom?

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

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

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

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

Serene and motherly; or ferociously compassionate?

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

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

His Holiness Sakya Trizin describes the symbolism

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

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

Practice differences

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

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

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

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

A different type of saviour

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

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

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

The goal of Enlightenment — and the role of Bliss

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

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

Gelek Rinpoche explained [5]:

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

Pabongka, put it this way:

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

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

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

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

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

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

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

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

#EarthDay #EarthDay2024 

Green Tara of the Khaidira Fragrant Forest is Mother Earth

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

Tara’s Precious Mantra:

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

Om Tare Tuttare Ture Svaha

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

Praise to the 21 Taras in Sanskrit, chanted beautifully:

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

Earth Day!

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

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

Khadiravana Tara

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

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

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

Eightfold Noble Path in Buddhism is embodied in Green Tara

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

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

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

Green Tara hand mudras

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

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

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

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

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

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

Yoko Dharma sings Principle Green Tara’s beautiful mantra:

Green Tara — windy and natural

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

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

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

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

The Double Vajra of Tara is the “World”

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

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

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

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

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

Namo ratna trayaya namah om tare tuttare ture svaha

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

Tara’s Sutra Recited in Full in English:

The Benefits of Practicing Tara

Excerpt: Tara in the Palm of Your Hand

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

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

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

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

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

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

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

Visualizing as Tara embodies her qualities

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

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

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

Tara’s powerful nature-loving mantras

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

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

Om Tare Tuttare Ture Svaha

Om Tare Tuttare Ture Soha is the Tibetan version

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

OM TARE TUTTARE TURE NGOD PA SARVA RAKCHA SOHA

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

PRAISE to Tara Who Gives Supreme Spiritual Power

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

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

21 Praises to Tara

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

More features on Tara

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

Tara in 108 Forms (plus) all wrapped in leaves

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

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

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

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

History of Earth Day

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

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

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

What You Can Do

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

-Recycle!

-Reduce your consumption of resources like water and electricity.

-Reuse items instead of throwing them away.

-Buy environmentally friendly products.

-Plant a tree or start a garden.

-Educate yourself and others about environmental issues.

-Speak up for the planet!

-Meditate on Tara, the Green Buddha of conservation.

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

Jason Espada recites In Praise of Tara:

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

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

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

Spreading the Word

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

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

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

English translation in 11 equal beats per line for chanting!

PRAISE OF TARA’S MANTRA

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

21 TARAS PRAISE IN ENGLISH

1. Heroic Red Tara

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

2. Moonlight White Tara

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

3. Golden Color Tara

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

4. Golden Tara of Crown Victorious

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

5. Tara Proclaiming the Sound of HUM

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

6. Tara Victorious Over the Three Levels of World

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

7. Tara Who Crushes Adversaries

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

8. Tara Who Gives Supreme Spiritual Power

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

9. Tara of the Khadira Fragrant Forest

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

10. Tara Who Dispels All Suffering

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

11. Tara Who Summons All Beings and Dispels Misfortune

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

12. Tara Who Grants Prosperity and Brings About Aupsiciousness

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

13. Tara the Complete Rinpener

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

14. Wrathful, Shaking and Frowning Tara

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

15. Tara the Great Peaceful One Who Provides Virtues

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

16. Tara Destroyer of All Attachment

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

17. Tara Accomplisher of Joy and Bliss

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

18. Victorious Tara Who Increases Realizations

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

19. Tara, Extinguisher of All Suffering

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

20. Tara, Source of All Powerful Attainments

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

21. Tara of the Perfection of Wisdom and Compassion

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

White Tara Visualization

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

More features on Tara

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

#21Taras #BuddhaWeekly

The Famous Prosperity Mantra of the Yellow Tara Vasudhara, the 11th Tara of 21 Taras in Lord Atisha’s lineage, is a precious practice that alleviates poverty, brings prosperity and auspiciousness.

The Mantra is:

om tare tuttare ture vasudharini svaha ॐ तरे तुत्तरे तुरे वसुधरिनी स्वहा

This is an “enriching” supplication — requesting prosperity to none other than Vasudhara (Mother Earth) who is Golden Yellow Tara (“vasudharani”).

Vasudhara Yellow Tara is also none other than Mother Earth as an Enlightened Bodhisattva. The goal of stable livelihood for the lay Buddhist is a noble one, enabling Buddhists to support the dedicated monastic community, and providing stability in life that gives the practitioner the ability to help others.

“Yellow Tara Enriching Mantras” from Artist Buddha Weekly (this is track 3).

MUSIC AVAILABLE ON YOUR FAVORITE STREAMING SERVICE: Spotify, Apple Music, iTunes, Instagram/Facebook, TikTok & other ByteDance stores, YouTube Music, Amazon, Pandora, Deezer, Tidal, iHeartRadio, Claro Música, Saavn, Boomplay, Anghami, NetEase, Tencent, Qobuz, Joox, Kuack Media, Adaptr, Flo, MediaNet

ON SPOTIFY: https://open.spotify.com/album/1afs4p75vI3qimbidWRPHD

ON APPLE MUSIC: https://music.apple.com/us/album/yellow-tara-enriching-mantras-ep/1740298193

The 21 Tara mantas are known as “activity” or “supplication” mantras, as taught by the great Longchenpa. For a full video on Supplication mantras, as taught by Longchenpa, see our video: https://www.youtube.com/watch?v=GSTZHJ_hjZY&t

FOR A VIDEO ON VASUDAHARA, Mother Earth, which is a special practice (with her other mantras and Dharanis) see: https://www.youtube.com/watch?v=yKy169-PYHAc It is also beneficial when practicing the 11th (or any of the 21 Taras) to begin with recitation of the Praise to 21 Taras, or the Sanskrit Dharani of the 21 Taras.

We have that as a video here: https://www.youtube.com/watch?v=0XlYma5HW_Q OR in ENGLISH here: https://www.youtube.com/watch?v=g3617pu_Zao

FOR ALL THE MANTRAS IN A WRITTEN ARTICLE FOR REFERENCE, SEE THIS FEATURE ON BUDDHA WEEKLY (including Devanagari for the mantras): https://buddhaweekly.com/?p=22887

ART CREDITS:

• Lasha Mutual (for her superb 21 Taras series:) https://lashamutual.com/
• VajrayanaPrint (on Etsy): https://www.etsy.com/ca/listing/819489374/
• Digital Thangka https://www.digitalthangka.com/

• #21Taras #21Tara #Atisha #longchenpa #sanskritmantra #buddhistmantra #supplications #supplication #intentionsetting #yellowtara

Why are there so many forms of Tara? Why is the glorious saviour Bodhisattva Tara so diversified in appearance: peaceful, powerful, attractive, wrathful, and whirling with activity? Why isn’t Tara seen as a serene, meditating Buddha? How can she be seen as a heroine, a mother, a young girl, a wrathful wonder-woman — all at the same time? How can they all be Tara?

Then — the important question: How can I get started practicing the 21 Taras? We answer all of these questions and more in this in-depth feature — with English, Sanskrit and Tibetan 21 Praises. In this feature, we focus in more detail on Atisha’s lineage with images, symbolism, and mantras — since we’ve previously covered the other two lineages.

Atisha’s 21 Taras is popular but —

Lord Atisha’s system is one of the most popularly practiced, due to its relatively easy visualization — each Tara holds a Bhumpa vase, and the only differences are color (and some Tara’s have slightly wrathful expressions). Despite the popularity, it is relatively rare to find a thangka in the Atisha system — even people who practice the Atisha lineage tend to hang Nyingma Terma lineage thangkas (since they are similar color and easily to find.)

The main difference with Atisha lineage is Green Tara is not in the center (usually Heroic Red Tara is in the center; with Atisha, Green Tara is very important but stands apart from the 21 Taras) and instead of Atisha-colored vases, in the Nyingma lineage each Tara holds a lotus with a unique implement. A quick search of available art reveals that most available art (for example on Etsy) is according to Sadhanasamucchaya, Nyingma Terma, features Green Tara in the center. It is also slightly more difficult but relatively easy to find Surya Gupta lineage Taras. Atisha’s system — even though it is arguably one of the most popularly practiced — is difficult to find in art.

NOTE: We’ve previously covered the Nyingma Terma lineage and the Surya Gupta lineages:

• For a feature on the Nyingma Terma lineage, see>>
• For a three-part feature on the Surya Gupta lineage (with mantras, video and images!) see>>

Shakyamuni Buddha and Tara

According to Vajrayana tradition, it was Shakyamuni Buddha, under the Bodhi tree who first spoke the Tara Tantra — the origin of the 21 Tara’s praise. Bokar Rinpoche, in his popular book Tara the Feminine Divine wrote:

“The night preceding his awakening, while sitting under the Bodhi tree, Shakyamuni was attacked by a horde of demons attempting to divert him from his goal. At that moment, Tara appeared and with eight great laughters made the demons fall to the ground and stopped them from doing harm. The Buddha then placed his mind in a state of perfect meditation and at dawn attained awakening. After that, he uttered the Tara Tantra…” [5]

Whether you believe Tara literally manifested at that moment or represented the “activity” aspect of Buddha’s mind, ultimately they are the same. Tara, the embodiment of the rescuing activity of Enlightenment, represents the overcoming of the eight great fears (here, symbolized with the eight great laughters of Tara.)

Activity and the Bodhisattva

It is often taught that while a Buddha is Enlightened, the Bodhisattva is the Enlightened hero. Why? Because the Bodhisattva’s mission is compassion for all sentient beings — to save all beings from Samsara.

With that in mind, it is natural to associate Bodhisattva with activity. The ability to help all beings only arises from compassionate and wise activity. For this reason, Tara is the heroine who is relied upon by all Buddhas and Bodhisattvas. Without compassionate activity, the Bodhisattva mission is only an aspiration. It is activity — embodied by Tara — that has the potential to save all sentient beings. This is one reason Tara is called “the Mother of all the Buddhas.” It is also the reason Tara is universally adored.

Previous features on Tara

• Buddha Weekly’s entire section of dozens of Tara features>>
• Limitless Tara, Mother of all the Buddhas>>
• Mother Tara protects from the eight great dangers>>
• Green Tara’s Turquoise Pureland>>
• 21 Taras according to Surya Gupta lineage (part 1, with two linked features to part 2 and 3 in-feature)>>
• For a feature on the Nyingma Terma lineage, see>>

Tara — countless emanations; countless activities

Noble Arya Tara — who has more names, emanations, and epitaphs than any Bodhisattva — embodies all of the compassionate and wisdom activities of all the Buddhas and Bodhisattvas. All of them. How better to represent all of these diverse activities than in a multiplicity forms? Not just 21 Taras, but 108 Taras, and 1008 Taras, and more.

The forms arise from her distinct activities, and especially manifest in the 21 Taras. Even within the 21 Taras, there are three distinct “systems” of 21 Taras: the lineage of Atisha and Narjuna, the lineage of Surya Gupta, and the Nyingma terma tradition. It may seem confusing — because they each are distinct in colors, attributes, pose, powers and mantras. At the same time, it’s just another way we see the unlimited activity power of Tara.

1008 or one Tara — diverse, yet ultimately one

You can think of all of the 1008, or any of the three systems of 21 Taras, as simply one Tara — normally manifested as Noble Green Tara, since green symbolizes enlightened activity. Or, you can see them all as individuals, with different colors, ages, attributes, expressions, activities, powers, mantras. There is no difference. The diversity is also a unifying force. Tara is Tara. She embodies any Enlightened compassionate or wisdom activity, without any exception, but her multiplicity shows there is no limit to those activities. At her most wrathful, she can be Palden Lhamo, or Ekajati. In her magnetizing, powerful form she is Vajrayogini or Kurukulle. Her ultimate serene and peaceful form is White Tara.

Although the simplest way to practice and honor glorious mother Tara is as Noble Green Tara, it can be helpful to visualize her other forms simply to tap into that activity in our minds. Symbols are the language of the mind. Especially profound in terms of “tapping” the Enlightened activities is the forms, meditations, and mantras of the 21 Taras.

We’ve covered the more complicated Surya Gupta system of 21 Taras in previous written features [Part 1 here>>] and in a series of 21 videos on our Youtube channel. In this feature, we focus on the beautifully simple, yet profound, 21 Taras according to Atisha’s lineage.

21 Taras according to the great Atisha

In Atisha’s beautiful system of visualization, the main changes in appearance among the 21 Taras is the colors and the color of the vases she holds in her hand. Broadly speaking:
• White represents pacifying activities
• Yellow represents accumulating and auspicious activities
• Red represents power or magnetizing activities
• Black represents wrathful of subduing activities
• Green represents all activities (as in Green Tara)
Some of the Taras are also “shades” of color, such as orange or gold, or “red black” which is more of a nuanced power.

For each of the 21, we list her:
• Name in English
• Praise: verse as spoken by Shakyamuni Buddha (from the source Tantra)

• Praise in Sanskrit for traditional chanting
• Color of Tara
• Vase color
• Nectar
• Specialty
• Activity
• Visualization
• Sanskrit Mantra

To Practice the 21 Taras

As advised by various teachers, including Lama Zopa Rinpoche, the simplest way to practice the 21 Taras is to chant or say the 21 verses of praise in either Sanskrit, Tibetan or English.

Ideally, start with your daily Green Tara or White Tara practice as is your custom. Then, chant the 21 Tara praises.

More elaborately, you can visualize each Tara as you chant, then focus on the mantra for 3, 7 or 21 repetitions after the praise verse.

Chant-along video from Buddha Weekly with the prasies chanted by Hrishikesh Sonar:

Chanting in Sanskrit

If possible, practice chanting the praise in Sanskrit (provided below) for three reasons:
• It is a form of mantra chanting and is the spoken word of Buddha — very profound and powerful.
• Each line is the same number of beats for very effective chanting.
• Sanskrit is the mother language and its fifty syllables are considered sacred.

NOTE: Sanskrit is here transliterated in the Western alphabet for easier practice since many practitioners do not read Tibetan or Sanskrit text. For example, instead of using special characters, we have used the English-style “sh” and “ch” to make pronunciation easier — instead of the special character s and c.
Pronunciation: If you don’t know the pronunciation of Sanskrit (and Tibetan) there are no silent vowels. An “h” following a consonant is normally aspirated, like “B-ha” rather than a silent h. “Thay” is never like “they” in English but rather “Tuh-Hey” For instance “Tare” is not pronounced “Tear” but rather “Tahreh.” Most vowels on short “e” is “eh” not “ee.” “A” is “ah” not “eh.” “I” is not “eye” but “ee”. Think “soft or short” — not long for vowels.

Special activities such as healing

If you are focused on a specific activity, such as “healing” look up the specialty and “activity in the list below, then plan a session around that single Tara with extensive focus an visualization of that Tara, then at least 108 repetitions of the mantra.

For Atisha 21 Taras mantras, although empowerment or “lung” transmission is preferred and more effective, anyone can practice her mantras, regardless of initiations or empowerments. Without empowerment, the deity (Tara) is always visualized in front of you.

Best practice always includes:
• Taking Refuge in the Three Jewels: Buddha, Dharma and Sangha
• Bodhichitta statement: “May all beings be happy” — and the four immeasurables. For a feature on the Four Immeasurables, see>>
• Offerings of some kind, at least “mental” offerings
• An aspiration
• Dedication: “I dedicate the merit of this practice for the benefit of all sentient beings.”

Video: Four immeasurables together with Taking Refuge chanted by the amazing Yoko Dharma:

NOTE: At the end of this commentary, we have reproduced all the verses of the 21 Praises as one chant-able script in English, Sanskrit and Tibetan (phonetic Tibetan, we use Western-style letters.)

1. Swift Lady of Glory

Homage! Tara, swift, heroic!
Eyes like lightning instantaneous!
Sprung from op’ning stamens of the
Lord of three world’s tear-born lotus!

Sanskrit:
Namas Tare Ture vire
kshanair dyuti nibhekshane
trailokya nat ha vaktrabja
vikasat kesharobhave

Color: Red
Vase: Red
Nectar: Controlling nectar
Specialty: Swift mantra activities; influences sentient beings positively
Activity: Magnetizing

Visualization: On the first petal is Tara the Swift Lady of Glory (Nyurma Palmo),  red in color. She is the quick one, holding in her right palm a red flask for controlling. She grants the ability to influence sentient beings so that they will listen to you and you can lead them to the Dharma.

Mantra

OM TARE TUTTARE TURE VASHAM KURU SVAHA

2. Lady of Supreme Peace

Homage! She whose face combines a
Hundred autumn moons at fullest!
Blazing with light rays resplendent
As a thousand-star collection!

Sanskrit:
Namah shata sharac chandra
sampurna patalanane
Tara sahasra nikara
prahasat kira noj jvale

Color: White
Vase: White
Nectar: Pacifies disease
Specialty: Healing diseases
Activity: Pacifying
Associations with other practices: She is also known as Sarasvati.

Visualization: On the second petal is Tara, Lady of Supreme Peace (Shiwa Chenmo), white in color, holding a white flask containing nectar for pacifying disease.

Mantra

OM TARE TUTTARE TURE SHANTIM KURU SVAHA

3. Lady of Golden Yellow Color

Homage! Golden-blue one, lotus
Water born, in hand adorned!
Giving, effort, calm, austerities,
Patience, meditation her sphere!

Sanskrit
Namah kanaka nilabja
pani padma vibhu shite
dana virya tapah shanti
titik sha dhyana gochare

Color: Golden Yellow
Vase: Yellow
Nectar: Increases lifeforce and long life
Specialty: Long life
Activity: Accumulating

Visualization: On the third petal is Golden-Colored Tara, Giver of Supreme Virtue (Serdok Chen), yellow-gold in color, holding in her hand a yellow flask containing nectar for increasing life and fortune. Her mantra is:

Mantra

OM TARE TUTTARE TURE PUSHTIM KURU SVAHA

4. Lady of Complete Victory, Embodying All Positive Qualities

Homage! Crown of tathagatas,
Actions triumph without limit!
Relied on by conquerors’ children,
Having reached ev’ry perfection!

Sanskrit
Namas tat hagatosh nisha
vijayananta charini
ashesha paramita prapta
jina putra nishevite

Color: Yellow
Vase: Yellow
Nectar: Increasing lifeforce
Specialty: Increasing lifespan, long life
Activity: Accumulating
Associations with other practices: She is also known as Ushnishavijaya (although in other stand-alone practices her color/attributes vary).

Visualization: On the fourth petal is Tara Completely Victorious, Embodying All Positive Qualities (Tsuktor Nampar Gyalma), yellow in color, holding a yellow flask containing nectar for increasing the lifespan.

Mantra

OM TARE TUTTARE TURE AYUR-JYANA PUSHTIM KURU SVAHA

5. She Who Proclaims the Sound of Hum

Homage! Filling with TUTTARE,
HUM, desire, direction, and space!
Trampling with her feet the seven worlds,
Able to draw forth all beings!

Sanskrit:
Namas Tuttara Hum kara
puritasha dig antare
sapta loka kramakranti
asheshak arshanak shame

Color: Red-yellow
Vase: Red
Nectar: Enchanting
Activity: Enchanting and magnetizing
Specialty: Attracting others to you, although should be with positive motivation.
Associations with other practices: She is also known as Kurukulla (Kurukulle) or Red Tara

Visualization: On the fifth petal is Tara Proclaiming the Sound of HUM (Hung Dradrokma), red-yellow in color, holding a red flask containing nectar with the function of enchanting other sentient beings, causing them to be attracted to you.

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

Mantra

OM TARE TUTTARE TURE SHTRI AKARSHAYA HRIH SVAHA

Lama Zopa indicates: “If there is somebody you need to influence, such as somebody who is extremely deluded and tries to harm you and others and to harm the Dharma, in order to help that person transform their mind into the Dharma, then you can recite this mantra and insert that person’s name between the tuttare shtri and the akarshaya, so the mantra transforms slightly into…” (with the same proviso as above — only for positive karmic intentions):

OM TARE TUTTARE TURE SHTRI [the name of the person] AKARSHAYA HRIH SVAHA.

6. She Who Is Completely Victorious Over the Three Worlds

Homage! Worshipped by the all-lords,
Shakra, Agni, Brahma, Marut!
Honored by the hosts of spirits,
Corpse-raisers, gandharvas, yakshas!

Sanskrit:
Namah shakranala Brahma
marud vishvesh varachite
bhuta vetala gand harva
gana yaksha puras krte

Color: Red-black
Vase: Blue
Nectar: Nectar intoxicates the spirits
Activity: Enchanting and magnetizing
Specialty: Attracting

Visualization: On the sixth petal is Tara Completely Victorious Over the Three Worlds (Jikten Sumle Nampar Gyalma), red-black in color, who is victorious over the three realms. She holds a blue flask containing nectar that intoxicates the spirits.

Mantra

OM TARE TUTTARE TURE SHATRUN UCCHATAYA SVAHA

Lama Zopa indicates: “By intoxicating the spirits, they become unable to function and so unable to cause harm to others. I guess it’s a bit like taking a business client to dinner and getting them drunk, making it a lot easier to get them to agree to any deal you have to make.”

7. She Who Conquers Others

Homage! With her TRAD and PHAT sounds
Destroying foes’ magic diagrams!
Her feet pressing, left out, right in,
Blazing in a raging fire-blaze!

Sanskrit:
Namas trad iti phat kara
para yantra pramardani
praty alid ha pada nyase
shik hi jvalakulek shane

Color: Black
Vase: Black
Nectar: Nectar that averts black magic sent against you
Activity: Wrathful
Specialty: Overcoming black magic

Visualization: On the seventh petal is Tara Who Conquers Others (Shen Jom-Ma), black in color, destroying those possessing black magic. She has a slightly wrathful appearance—her forehead
is wrinkled—and she holds a black flask containing nectar that averts mantras and black magic sent against you.

Mantra

OM TARE TUTTARE TURE SARVA VIDYA APARA VARANAYA SVAHA

8. She Who Conquers Maras and Enemies

Homage! TURE, very dreadful!
Destroyer of Mara’s champion(s)!
She with frowning lotus visage
Who is slayer of all enemies!

Sanskrit:
Namas Ture maha ghore
mara vira vinashani
bhrku ti krta vaktrabja
sarva shatrum nishudani

Color: Red-black
Vase: Red
Nectar: Overcomes maras and enemies
Activity: Wrathful
Specialty: Defeats enemies, demons, evil spirits

Visualization: On the eighth petal is Tara Who Conquers Maras and Enemies (Dru Dra Jom-Ma), red-black in color. Her right hand holds a red flask containing nectar whose function is to defeat maras and enemies.

Mantra

OM TARE TUTTARE TURE SARVA MARA SHATRUN MARAYA PHAT SVAHA

9. She Who Protects from All Fears

Homage! At the heart her fingers,
Adorn her with Three Jewel mudra!
Light-ray masses all excited!
All directions’ wheels adorn her!

Sanskrit:
Namas tri ratna mudranka
hrdyanguli vibhushite
bhu shitashesha dik chakra
nikara sva Karakule

Color: White
Vase: White
Nectar: Protective nectar
Activity: Pacifying and protecting
Specialty: Protection from any fear or danger.

Visualization: On the ninth petal is Tara Who Protects from All Fears (Jikpa Kunkyob Ma), white in color, her gesture signifying the Three Rare Sublime Ones. She holds a white flask containing nectar whose function is to protect all sentient beings from fear and dangers.

Mantra:

OM TARE TUTTARE TURE MAM UPAKRAMA RAKSHA RAKSHA SVAHA

If there are dangers such as earthquakes, floods, typhoons, or the like, you can take strong refuge and recite this mantra, or visualize Tara in front of you.

10. She Who Brings Maras and the World Under Her Power

Homage! She so joyous, radiant,
Crown emitting garlands of light!
Mirthful, laughing with TUTTARE,
Subjugating maras, devas!

Sanskrit:
Namah pramudita topa
muku ta kshipta malini
hasat prahasat Tuttare
mara loka vashamkari

Color: Red
Vase: Red
Nectar: Overcomes the Maras and demons who control the world
Activity: Enchanting
Specialty: Overcomes Maras.

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

Mantra:

OM TARE TUTTARE TURE SARVA MARA PRAMARDHANI SVAHA

11. She Who Eradicates Poverty

Homage! She able to summon
All earth-guardians’ assembly!
Shaking, frowning, with her HUM sign
Saving from every misfortune!

Sanskrit:
Namah samanta bhu pala
patalakarshana kshame
chalat bhrku ti hum kara
sarvapada vimoch ani

Color: Yellow-red — sparkling gold
Vase: Yellow
Nectar: Overcomes all poverty
Activity: Attracting and affluence.
Specialty: Accumulating wealth and overcoming poverty.

Visualization: On the eleventh petal is Tara Who Eradicates Poverty (Ponpa Selma), red-yellow in color, like refined gold. She holds a yellow flask containing nectar whose function is to eliminate poverty.

Mantra:

OM TARE TUTTARE TURE VASUDHARINI SVAHA

Lama Zopa commentary: “This is the Tara you use when you make a Tara wealth vase for prosperity. When you put a statue or drawing of this Tara in a wealth vase, to eliminate either your poverty or that of others, you take strong refuge and recite this mantra in front of the vase. “

12. She Who Grants All That Is Auspicious

Homage! Crown adorned with crescent
Moon, all ornaments most shining!
Amitabha in her hair-knot
Sending out much light eternal!

Sanskrit:
Namah shikhanda kandendu
muku tabha ranojjvale
Amitabha jata bhara
bhasvare kirana dhruve

Color: Gold
Vase: White
Nectar: Performs auspicious activities.
Activity: Peaceful
Specialty: Pacifying for auspiciousness. Calming negative obstacles hindering auspiciousness.

Visualization: On the twelfth petal is Tara Who Grants All that Is Auspicious (Trashi Tamche Jinma), golden in color, performing auspicious activities.  She holds a white flask containing nectar that performs auspicious actions.

Mantra:

OM TARE TUTTARE TURE MANGALAM SVAHA

13. She Who Blazes Like Fire

Homage! She ’mid wreath ablaze like
Eon-ending fire abiding!
Right stretched, left bent, joy surrounds you
Troops of enemies destroying!

Sanskrit:
Namah kalpanta hutabhug
jvala malan Tara sthite
alidha muditabandha
ripu chakra vinashani

Color: Red like a blazing fire
Vase: Red
Nectar: Destroys enemies and protects from obstacles.
Activity: Intense magnetizing and enchanting
Specialty: Removing obstacles (especially to Dharma practice) or to life circumstances that influence Dharma practice.

Visualization: On the thirteenth petal is Tara Who Blazes Like Fire (Metar Barma), red in color and blazing like fire. She holds a red flask containing nectar that destroys enemies and protects from obstacles.

Mantra:

OM TARE TUTTARE TURE BHAYA BHASMIM KURU SVAHA

14. She Who Is Frowning Wrathfully

Homage! She who strikes the ground with
Her palm, and with her foot beats it!
Scowling, with the letter HUM the
Seven levels she does conquer!

Sanskrit:
Namah kara talaghata
charana hata bhu tale
bhrkuti krta Hum kara
sapta patala bhedini

Color: Black and wrathful
Vase: Dark blue
Nectar: Controls and subdues interferences
Activity: Wrathful power
Specialty: Controller and subduer.

Visualization: On the fourteenth petal is Tara Who Is Frowning Wrathfully (Tronyer Chen), having a slightly wrathful appearance, black in color. She holds a dark blue flask containing nectar that controls and subdues interferences.

Mantra:

OM TARE TUTTARE TURE VAJRA MAHA PADA BHASMIM KURU SVAHA

15. She of Supreme Peacefulness

Homage! Happy, virtuous, peaceful!
She whose field is peace, nirvana! S
he endowed with OM and SVAHA,
Destroyer of the great evil!

Sanskrit:
Namah shive shubhe shante
shanta nirvana gochare
svaha pranava samyukte
maha papaka na shani

Color: White
Vase: White
Nectar: Pacifying and purifying negative karmas
Activity: Pacifying
Specialty: Purification of negative karmas that cause sickness, spirit harm and obstacles.

Visualization: On the fifteenth petal is Tara the Supremely Peaceful One (Shiwa Chenmo), white in color. She holds a white flask containing nectar whose function is pacifying and purifying negative karma.

Mantra:

OM TARE TUTTARE TURE SARVA PAPAM PRASHAMANAYA SVAHA

Lama Zopa comments: “Reciting her mantra pacifies sickness, spirit harm, obscurations, and negative karma.”

16. Tara Who Arises from the HUM of Intrinsic Awareness

Homage! She with joy surrounded
Tearing foes’ bodies asunder,
Frees with HUM and knowledge mantra,
Arrangement of the ten letters!

Sanskrit:
Namah pramudi tabandha
ripu gatra vabhedini
dashakshara pada nyashe
vidya Hum kara dipite

Color: Red
Vase: Red-yellow
Nectar: Increases wisdom
Activity: Magnetizing
Specialty: Accumulating wisdom

Visualization: On the sixteenth petal is Tara Who Arises from the HUM of Intrinsic Awareness (Rikpa Hungle Drölma), red in color. She holds a red-yellow flask containing nectar whose function is to increase wisdom.

Mantra:

OM TARE TUTTARE TURE SARVA DHARMAH PRATI-PARISHODHAYA SVAHA

17. She Who Causes the Three Realms to Tremble

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

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

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

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

Mantra:

OM TARE TUTTARE TURE SARVA STAMBHANI TARE SVAHA

18. She Who Neutralizes Poison

Homage! Holding in her hand the
Hare-marked moon of deva-lake form!
With twice spoken TARA and PHAT,
Totally dispelling poison!

Sanskrit:
Namah sura sarakara
harinika karast hite
Tara dvir ukta Phat kara
ashesha visha nashani

Color: White
Vase: White
Nectar: Pacifies every poison, sickness and illness
Activity: Neutralizing and healing or pacifying
Specialty: Eliminates poisons and sickness.

Visualization: On the eighteenth petal is Tara Who Neutralizes Poison (Dukselma), white in color. She holds a white flask containing nectar whose function is to eliminate all sicknesses and poison.

Mantra:

OM TARE TUTTARE TURE NAGA VISHA SHANTIM KURU SVAHA

Lama Zopa: “If somebody poisons you or you have taken some poison by mistake, this is the mantra you can chant to eliminate it.”

19. She Who Alleviates All Suffering

Homage! She whom gods and their kings,
And the kinnaras do honor!
Armored in all joyful splendor,
She dispels bad dreams and conflicts!

Sanskrit:
Namah sura ganadh yaksha
sura kimnara sevite
abandha mudita bhoga
kali duhs vapna nashani

Color: White
Vase: White
Nectar: Eliminates disputes, nightmares and suffering
Activity: Pacifying
Specialty: Overcomes disputes and suffering peacefully.

Visualization: On the nineteenth petal is Tara Who Alleviates All Suffering (Duk-Ngal Tamche Selwé Drölma), white in color. She holds a white flask containing nectar that eliminates disputes, bad dreams, and other sufferings.

Mantra:

OM TARE TUTTARE TURE MOCANA SVAHA

20. She Who Removes Pestilence

Homage! She whose two eyes bright with
Radiance of sun and full moon!
With twice HARA and TUTTARA
She dispels severe contagion!

Sanskrit:
Namah chandrarka sampurna
nayana dyuti bhas vare
hara dvir ukta Tuttare
vishama jvara nashani

Color: Red
Vase: Red
Nectar: Eliminates all epidemics and contagious disease
Activity: Magnetizing and drawing good health, immune response and healing
Specialty: Epidemics.

Visualization: On the twentieth petal is Tara Who Removes Pestilence (Rimne Selwé Drölma), red in color. She holds a red flask containing nectar whose function is to eliminate all epidemics and contagious diseases.

Mantra:

OM TARE TUTTARE TURE VISARATA SVAHA

Lama Zopa: “If there is a contagious disease or epidemic in the country, this is the specific Tara to be practiced.”

21. She Who Completely Perfects All Enlightened Activities

Homage! Full of liberating
Pow’r by the set of three natures!
Destroys hosts of spirits, yakshas,
And raised corpses! Supreme! TURE!

Sanskrit:
Namas tri tattva vinyasa
shiva shakti saman vite
graha vetala yakshaugha
nashani pravare Ture

Color: White but radiating multi-colored light
Vase: Green
Nectar: Nectar of magical attainments
Activity: Pacifying
Specialty: All enlightened activities
Associations with other practices: She is also associated with/equated with Marichi (Marici)

Visualization: On the twenty-first petal is Tara Who Completely Perfects All Enlightened Activities (Trinle Tamche Yongsu Dzokpar Jepé Drölma), white in color and radiating varicolored lights. She holds a green flask containing nectar that accomplishes various magical attainments.

Mantra:

OM TARE TUTTARE TURE SARVA SIDDHI SADHANAM SVAHA

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Below: Surya Gupta lineage visualizations are entirely different. See the Heroic Red Tara image below and link to our series on this lineage.

Surya Gupta and Nyingma lineages

Although we’ve covered these lineages in separate features [Feature found here>>] for convenience here is the list of names of these two other lineages:

Suryagupta Tradition

1 Tara, Swift and Courageous or Tara, Heroic (Skt. Tārā Tura-vīrā or Tārā Pravīrā; Wyl. sgrol ma myur ma dpa’ mo or sgrol ma rab tu dpa’ mo)
2 Tara, White as the Autumn Moon or Tara, Brilliant Like the Moon (Skt. Tārā Śuklakānti or Tārā Candra-kānti; Wyl. sgrol ma ‘od dkar can or sgrol ma zla mdangs)
3 Tara, Golden Coloured (Skt. Tārā Kanaka-varṇī; Wyl. sgrol ma gser mdog can)
4 Tara, Crown Jewel of the Tathāgatas or Tārā, Victorious Crown Jewel (Skt. Tārā Tathāgatoṣṇīṣā or Tārā Uṣṇīṣa-vijayā; Wyl. sgrol ma de bzhin gshegs pa gtsug tor can or sgrol ma gtsug tor rnam rgyal ma)
5 Tara, Resounding with Hung (Skt. Tārā Hūṃ-kāra-nādinī or Tārā Hūṃ-svara-nādinī; Wyl. sgrol ma hUM sgra sgrogs ma)
6 Tara, Victor Over the Three Worlds (Skt. Tārā Trailokavijayā; Wyl. sgrol ma ‘jig rten gsum rgyal ma or sgrol ma khams gsum rnam rgyal ma)
7 Tara the Destructor or Tara, who crushes adversaries (Skt. Tārā Pramardinī or Tārā Apavādi-pramardanī; Wyl. sgrol ma rab ‘joms ma or sgrol ma rgol ba ‘joms ma)
8 Tara who destroys mara or Tara who destroys mara and bestows excellence (Skt. Tārā Māra-mardaneśvarī or Tārā Māra-sūdanī-vaśitottama-dā; Wyl. sgrol ma bdud ‘joms dbang phyug ma or sgrol ma bdud ‘joms dbang mchog ster ma)
9 Tara of the Khadira Forest or Tara who grants all wishes (Skt. Tārā Khadira-vaṇī or Tārā Vara-dā; Wyl. sgrol ma seng ldeng nags ma or sgrol ma ‘dod ster ma)
10 Tara who dispells sorrow (Skt. Tārā Śoka-vinodanī; Wyl. sgrol ma mya ngan sel byed ma)
11 Tara who magnetises all beings, or Tara who magnetises all beings and dispels their misfortune (Skt. Tārā Jagad-vaśī or Tārā Jagad-vaśī-riṣṭa-nirvahaṇī; Wyl. sgrol ma ‘jig rten dbang sdud ma or sgrol ma ‘gro ba kun ‘gugs phongs pa sel ma)
12 Tara who is the light of auspiciousness or Tara who bestows prosperity (Skt. Tārā Maṅgalālokā or Tārā Kalyāna-dā; Wyl. sgrol ma bkra shis snang ma or sgrol ma bkra shis ster ma)
13 Tara who ripens all (Skt. Tārā Pari-pācakā; Wyl. sgrol ma yongs su smin byed ma)
14 Tara, Furrowing Brow, or Tara who enthrals all (Skt. Tārā Bhṛkuṭī or Tārā Vaśīkārī; Wyl. sgrol ma khro gnyer can ma or sgrol ma ‘gugs ma)
15 Tara who is great peace (Skt. Tārā Mahā-śānti; Wyl. sgrol ma zhi ba chen mo)
16 Tara who destroys attachment (Skt. Tārā Rāga-niṣūdanī; Wyl. sgrol ma chags ‘joms ma)
17 Tara who accomplishes bliss (Skt. Tārā Sukha-sādhanī; Wyl. sgrol ma bde ba sgrub ma)
18 Tara, white and victorious (Skt. Tārā Vijayā or Tārā Sita-vijayā; Wyl. sgrol ma rnam par rgyal ma)
19 Tara who burns suffering (Skt. Tārā Duḥkha-dahanī; Wyl. sgrol ma sdug bsngal sel byed ma or sgrol ma sdug bsngal bsregs ma)
20 Tara who is the source of attainments (Skt. Tārā Siddhi-saṃbhavā; Wyl. sgrol ma dngos grub ‘byung gnas ma)
21 Tara who perfects all (Skt. Tārā Pari-pūraṇī; Wyl. sgrol ma yongs su rdzogs byed ma)

Here is Heroic Red Tara in the Nyingma Terma tradition. Here, the visualization is different, with various implements (in this case a conch shell) on the blue lotus held in Tara’s hand. See our feature on this lineage>>

Nyingma terma tradition of Jigme Lingpa

For our feature on the Nyingma terma tradition of 21 Taras, see>>

1 Tara who is swift and courageous (sgrol ma myur ma dpa’ mo; Drolma Nyurma Pamo; Skt. Tārā Turavīrā) for development of bodhichitta
2 Tara who is melodious (sgrol ma dbyangs can ma; Drolma Yangchenma; Skt. Tārā Sarasvatī) for knowledge and wisdom (i.e. Sarasvati)
3 Tara who grants supreme merit (sgrol ma bsod nams mchog gter; Drolma Sonam Chokter; Skt. Tārā Puṇyottama-dā) for the force of merit
4 Tara who is completely victorious (sgrol ma gtsug gtor rnam rgyal; Drolma Tsuktor Namgyal; Skt. Tārā Uṣṇīṣa-vijayā) for long life (i.e. Ushnishavijaya)
5 Tara Kurukulla (sgrol ma rig byed ma; Drolma Rikchema; Skt. Kurukullā) for magnetising people and wealth
6 Tara who causes terror (sgrol ma ‘jigs byed chen mo; Drolma Jikché Chenmo; Skt. Tārā Mahābairavā) for destroying the power of harmful influences (i.e. Vajravidarana)
7 Tara who is invincible (sgrol ma gzhan gyis mi thub ma; Drolma Shyenkyi Mitupma; Skt. Tārā Aparadhṛṣyā) for protection from hailstorms and lightning
8 Tara, triumphant over others (sgrol ma gzhan mi rgyal ba; Drolma Shyen Migyalwa; Skt. Tārā Aparajitā) for repelling blame
9 Tara of the Khadira Forest (sgrol ma seng ldeng nags; Drolma Sengdeng Nakkyi; Skt. Tārā Khadira-vaṇī) for protection from the eight great fears. (She is the main Tara, green in colour)
10 Tara who conquers the three worlds (sgrol ma ‘jig rten gsum rgyal; Drolma Jikten Sumgyal; Skt. Tārā Trailokavijayā) to have power over the world
11 Tara who bestows wealth (nor ster ma; Drolma Nor Terma; Skt. Tārā Vasudā) for dispelling poverty and granting good fortune
12 Tara who brings auspiciousness (bkra shis don byed; Drolma Tashi Dönché; Skt. Tārā Maṅgalārthā) for the auspiciousness of children, fame, rain and so on
13 Tara who destroys the power of enemies (sgrol ma dgra dpung ‘joms ma; Drolma Drapung Jomma; Skt. Tārā Ripu-cakra-vināśinī) for victory in war
14 Tara Furrowing Brow (sgrol ma khro gnyer can mdzad; Drolma Tronyer Chendze; Skt. Tārā Bhṛkuṭī) for protection from spirits
15 Tara who is perfect peace (sgrol ma rab tu zhi ma; Drolma Rabtu Shyiwa; Skt. Tārā Praśāntī) for purifying harmful actions
16 Tara who is ablaze with light (sgrol ma ‘bar ba’i ‘od can; Drolma Barwé Öchen; Skt. Tārā Kiraṇojjvalā) for dispelling spells and negative effects
17 Tara of limitless subjugation (sgrol ma dpag med gnon ma; Drolma Pakmé Nönam; Skt. Tārā Aprameyākramaṇī) for protection from robbers, thieves, animals and hunters
18 Tara, majestic as the Great Peahen (sgrol ma rma bya chen mo; Drolma Mabja Chenmo; Skt. Tārā Mahāmāyūrī) to protect from and neutralize poison
19 Tara who is unconquerable and victorious (sgrol ma mi pham rgyal mo; Drolma Mipam Gyalmo; Skt. Tārā Ajitarājñī) for protection from quarrels and bad dreams (i.e. Sitatapatra)
20 Tara, Dweller in the mountains (sgrol ma ri khrod ma; Drolma Ritröma; Skt. Tārā Śabarī) for protection from epidemics
21 Tara, ‘Rays of Light’ (sgrol ma od zer can ma; Drolma Özer Chenma; Skt. Tārā Mārīcī) for restoring the spirits and energies of sick people (i.e. Marichi)

• See our three-part series on the Surya Gupta 21 Taras, complete with mantras here>>

21 Praises to Tara in English

Venerable Zasep Rinpoche’s careful English translation (without equal beats) is reproduced below from his beautiful book Tara in the Palm of Your Hand (on Amazon here>>):
Tara 1
Homage to you, the Swift One, the Heroine,
Whose eyes are like an instant flash of lightning,
Who arose from the open corolla
Of the lotus face of the Lord of the Three Worlds.
Tara 2
Homage to you whose face is like one hundred autumn moons
Completely full, and gathered into one,
Radiating a great and distinguished light,
Superior to the gathering of a thousand stars.
Tara 3
Homage to you who are golden blue,
Whose hands are beautifully decorated with a water-born lotus;
Who embody the Six Perfections of giving, moral discipline,
Patience, perseverance, concentration, and wisdom.
Tara 4
Homage to you, who crown the Buddhas’ ushnishas,
Whose victorious actions are without limit,
Who have attained all transcendental wisdoms without exception,
And on whom the Bodhisattvas themselves rely.
Tara 5
Homage to you, who, uttering TUTTARE and HUM,
Fill the worlds of desire, direction and space,
Who with your feet press down the seven worlds,
And who by your power draw all beings without exception.
Tara 6
Homage to you to whom Indra, Agni,
Brahma, Vayu, Ishvara and the other gods offer prayers,
And who are praised by spirits, zombies,
Smell-eaters and Yakshas.
Tara 7
Homage to you who with the mantras TRA and PHAT
Completely destroy all the magic wheels,
Crushing them with your right leg bent and your left stretched out,
Burning them completely in a blazing whirl of fire.
Tara 8
Homage to you, TURE, the Great Fierce One,
Who totally destroy the leaders of the maras,
Whose lotus face forms wrathful wrinkles,
And who annihilate all enemies without exception.
Tara 9
Homage to you whose fingers, held at your chest,
Are in the mudra of the Three Jewels;
The gathered light from your hands,
Decorated with wheels, extends in all directions.
Tara 10
Homage to you who are so joyful,
With a garland of light around your crown,
And whose great laughter of TUTTARA
Overpowers all the worlds and maras.
Tara 11
Homage to you, endowed with the power
To draw the assembly of worldly guardians,
The One who with the HUM of wrathful wrinkles
Rescues completely from all poverty.
Tara 12
Homage to you who are crowned with a crescent moon,
And whose ornaments shine brightly,
With Amitabha Buddha seated in front of your ushnisha
Eternally sending forth beams of light.
Tara 13
Homage to you who dwell within a garland of flames
Like the fire at the end of the aeon;
With your right leg outstretched and your left bent with joy,
You destroy all enemies.
Tara 14
Homage to you who strike the ground with the palm of your hand
And trample it with your foot;
With a wrathful, wrinkled face and the sound of HUM,
You subdue all seven levels of the world.
Tara 15
Homage to you, the happy, virtuous, peaceful one,
Who act from the eternal bliss of Nirvana,
And who with the pure sounds of SOHA and OM
Eliminate even the strongest unwholesome Karmas.
Tara 16
Homage to you who turn the sharp Wheel of Dharma
For those who love the teachings,
And who crush all inner and outer enemies,
With the ten-syllable mantra and the seed syllable HUM.
Tara 17
Homage to you who stamp your feet while reciting the sound of TURE,
Whose essence syllable is HUM;
You cause Mount Meru, Mandhara and Vindhya
And all three worlds to tremble and shake.
Tara 18
Homage to you who hold in your hand
A beautiful moon resembling a celestial lake;
Saying TARA twice, and the letter PHAT
You dispel poisons completely and forever.
Tara 19
Homage to you on whom the lords of the hosts of devas rely,
And also the lords of the Gandharvas;
By the splendor of your joyful armour,
You eliminate arguments and nightmares as well.
Tara 20
Homage to you whose two eyes
Are so beautiful and bright, like the sun or moon;
Saying HARA twice, and TUTTARE again
You quell and eliminate the most fearful epidemics.
Tara 21
Homage to you who by embodying the three Ultimates
Are perfect with the strength of peace,
Able to eliminate maras, Dons, zombies, and Yakshas;
TURE is the most exalted syllable of the Supreme.

21 Praises to Tara in Sanskrit (Western characters)

Om namah spukasam namah Taraye mi Tara
1
Namas Tare Ture vire
kshanair dyuti nibhekshane
trailokya nat ha vaktrabja
vikasat kesharobhave
2
Namah shata sharac chandra
sampurna patalanane
Tara sahasra nikara
prahasat kira noj jvale
3
Namah kanaka nilabja
pani padma vibhu shite
dana virya tapah shanti
titik sha dhyana gochare
4
Namas tat hagatosh nisha
vijayananta charini
ashesha paramita prapta
jina putra nishevite
5
Namas Tuttara Hum kara
puritasha dig antare
sapta loka kramakranti
asheshak arshanak shame
6
Namah shakranala Brahma
marud vishvesh varachite
bhuta vetala gand harva
gana yaksha puras krte
7
Namas trad iti phat kara
para yantra pramardani
praty alid ha pada nyase
shik hi jvalakulek shane
8
Namas Ture maha ghore
mara vira vinashani
bhrku ti krta vaktrabja
sarva shatrum nishudani
9
Namas tri ratna mudranka
hrdyanguli vibhushite
bhu shitashesha dik chakra
nikara sva Karakule
10
Namah pramudita topa
muku ta kshipta malini
hasat prahasat Tuttare
mara loka vashamkari
11
Namah samanta bhu pala
patalakarshana kshame
chalat bhrku ti hum kara
sarvapada vimoch ani
12
Namah shikhanda kandendu
muku tabha ranojjvale
Amitabha jata bhara
bhasvare kirana dhruve
13
Namah kalpanta hutabhug
jvala malan Tara sthite
alidha muditabandha
ripu chakra vinashani
14
Namah kara talaghata
charana hata bhu tale
bhrkuti krta Hum kara
sapta patala bhedini
15
Namah shive shubhe shante
shanta nirvana gochare
svaha pranava samyukte
maha papaka na shani
16
Namah pramudi tabandha
ripu gatra vabhedini
dashakshara pada nyashe
vidya Hum kara dipite
17
Namas Ture pada ghata
Hum karakara bijite
meru mandara kailasa
bhuvana traya chalini
18
Namah sura sarakara
harinika karast hite
Tara dvir ukta Phat kara
ashesha visha nashani
19
Namah sura ganadh yaksha
sura kimnara sevite
abandha mudita bhoga
kali duhs vapna nashani
20
Namah chandrarka sampurna
nayana dyuti bhas vare
hara dvir ukta Tuttare
vishama jvara nashani
21
Namas tri tattva vinyasa
shiva shakti saman vite
graha vetala yakshaugha
nashani pravare Ture

21 Praises to Tara in Tibetan

Chhag tshäl dröl ma nyur ma pa mo
Chän ni kä chig log dang dra ma
Jig ten sum gön chhu kye zhäl gyi
Ge sar je wa lä ni jung ma

Chhag tshäl tön käi da wa kün tu
Gang wa gya ni tseg päi zhäl ma
Kar ma tong thrag tshog pa nam kyi
Rab tu chhe wäi ö rab bar ma

Chhag tshäl ser ngo chhu nä kye kyi
Pä mä chhag ni nam par gyän ma
Jin pa tsön drü ka thub zhi wa
Zö pa sam tän chö yül nyi ma

Chhag tshäl de zhin sheg päi tsug tor
Tha yä nam par gyäl war chö ma
Ma lü pha röl chhin pa thob päi
Gyäl wäi sä kyi shin tu ten ma

Chhag tshäl TUTTARA HUM yi ge
Dö dang chhog dang nam kha gang ma
Jig ten dün po zhab kyi nän te
Lü pa me par gug par nü ma

Chhag tshäl gya jin me lha tshang pa
Lung lha na tshog wang chhug chhö ma
Jung po ro lang dri za nam dang
Nö jin tshog kyi dün nä tö ma

Chhag tshäl TRAD che ja dang PHAT kyi
Pha röl thrül khor rab tu jom ma
Yä kum yön kyang zhab kyi nän te
Me bar thrug pa shin tu bar ma

Chhag tshäl TURE jig pa chhen po
Dü kyi pa wo nam par jom ma
Chhu kye zhäl ni thro nyer dän dzä
Dra wo tham chä ma lü sö ma

Chhag tshäl rab tu ga wa ji päi
U gyän ö kyi threng wa pel ma
Zhe pa rab zhä TUTTARA yi
Dü dang jig ten wang du dzä ma

Chhag tshäl sa zhi kyong wäi tshog nam
Tham chä gug par nü ma nyi ma
Thro nyer yo wäi yi ge HUM gi
Phong pa tham chä nam par dröl ma

Chhag tshäl da wäi dum bü u gyän
Gyän pa tham chä shin tu bar ma
Räl päi khur na ö pag me lä
Tag par shin tu ö rab dzä ma

Chhag tshäl käl päi tha mäi me tar
Bar wäi threng wäi ü na nä ma
Yä kyang yön kum kün nä kor gäi
Dra yi pung ni nam par jom ma

Chhag tshäl sa zhii ngö la chhag gi
Thil gyi nün ching zhab kyi dung ma
Thro nyer chän dzä yi ge HUM gi
Rim pa dün po nam ni gem ma

Chhag tshäl de ma ge ma zhi ma
Nya ngän dä zhi chö yül nyi ma
SVAHA OM dang yang dag dän pä
Dig pa chhen po jom pa nyi ma

Chhag tshäl kün nä kor rab ga wäi
Dra yi lü ni nam par gem ma
Yi ge chu päi ngag ni kö päi
Rig pa HUM lä dröl ma nyi ma

Chhag tshäl TURE zhab ni deb pä
HUM gi nam päi sa bön nyi ma
Ri rab Mandhara dang big je
Jig ten sum nam yo wa nyi ma

Chhag tshäl lha yi tsho yi nam päi
Ri dag tag chän chhag na nam ma
TARA nyi jö PHAT kyi yi ge
Dug nam ma lü pa ni sel ma

Chhag tshäl lha yi tshog nam gyäl po
Lha dang mi am chi yi ten ma
Kün nä go chha ga wäi ji gyi
Tsö dang mi lam ngän pa sel ma

Chhag tshäl nyi ma da wa gyä päi
Chän nyi po la ö rab säl ma
HARA nyi jö TUTTARA yi
Shin tu drag pöi rim nä sel ma

Chhag tshäl de nyi sum nam kö pä
Zhi wäi thü dang yang dag dän ma
Dön dang ro lang nö jin tshog nam
Jom pa TURE rab chhog nyi ma

Sources

1. Rinpoche, Lama Zopa. The Power of Mantra: Vital Practices for Transformation (Wisdom Culture Series) (pp. 97-98). Wisdom Publications. Kindle Edition. The mantras quoted here are from the teachings of Lama Zopa Rinpoche and are the Sanskrit versions of the mantras. In Tibetan they sound slightly different. (For example, “Svaha,” which is Sanskrit becomes “Soha” in Tibetan phonetics.) As quoted here, from Lama Zopa’s book The Power of Mantra: Vital Practices for Transformation (full details in Citations). For the mantras according to Surya Gupta, see our previous series. [Found here>>]
2. Sanskrit names and praises from: In Praise of Tara, Martin Wilson
3. Surya Gupta names: Tara in the Palm of Your Hand, Venerable Zasep Rinpoche
4. Nyingma Lineage names: Rigpawiki.
5. Bokar Rinpoche. Tara The Feminine Divine (Kindle Locations 402-405). Kindle Edition.

For Tara’s Buddhist devotees, we may aspire to go to Her Turquoise Pureland Yurlod Kurpa after our passing. Most Mahayana Buddhists think of Amitabha’s splendid Western Paradise or Pureland Sukhavati, because of Amitabha’s great vow — but Tara’s Turquoise Pureland is part of that Western Pureland — perhaps in just a little more “verdant” mountainous “neighborhood.”

How can we see this stunning Pureland of forests, mountains, turquoise lakes, wildlife and waterfalls? Delog Dawa Drolma explained, in 1925, that all it takes is a little faith:

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

In the same way that Avalokiteshvara emanated from Amitabha — and Tara famously emanated from Avalokiteshvara — their respective Purelands are One. The Divine Trinity is One. But — for those of us who focus on one aspect of the One with Tara as our focus — Her Turquoise Pureland is probably our “destination.”

Compare this concept to this more formalized thangka of Sukhavati, Amitabha’s pureland — typically visualized with palaces, formal gardens, and celestial cloud-lands — note, Tara appears upper right of the thangka, indicating she is part of this Pureland:

Contrast this again with the “celestial” visualizations of the Western Pureland in Pureland Buddhism:

Regardless of how you visualize the Purelands, they are symbolic representations, not meant to be literal. All Purelands, ultimately, are One. At the ultimate level, they are sometimes thought of as the “mind of the Buddha.” Why, though, is Tara’s pureland visualized as a stunning wildscape? In part, it is because the great Yogis who relied on Tara, inevitably practiced in isolation in the wilderness.

Surya Gupta and other great Yogis and Mahasiddhas inevitably attained realizations partially through Tara practice — usually in isolated caves in the wilderness. Why rely on Tara? Because the great Yogis practiced in nature — in isolation. Their only companions were nature, their own mind, and Tara — which you can argue are all three the same thing.

So, if Tara has her own Pureland, just where is She? Of course, She is in all of the Purelands, and in all of everything, as explained by Venerable Zasep Rinpoche [in this feature on Cittamani Tara in Buddha Weekly>>].

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

All Purelands are One

Just as all Buddhas are aspects of one nature, one Buddha, it could likewise be said that all Purelands — often described as the pure nature of the mind (or heart) of the Buddha — are Oneness. Yet, how we visualize that “mind field” or Buddha Field varies — at least while we are alive— symbolically visualizing these lofty concepts with heavenly concepts. We see Amitabha’s Sukhavati as the “perfectly blissful” paradise. Avalokiteshvara’s Pureland of Potala is part of Sukhavati; Tara’s Turquoise Pureland of Yurlod Kurpa is part of Potala.

Why create distinctions? As long as our minds are deluded, and we do not yet fully grasp Oneness or Emptiness (Shunyata), we visualize this way to keep our minds focused and undistracted. If Tara was our main focus in life practice, Her Pure Land is our aspirational destination. Ultimately, though, all Purelands are One, just as ultimately all Buddhas are One, just as ultimately, all phenomenon are One.

Tara represents chi and life energy

For Tara, who in life represents chi and wind and life and activity, Her Pureland is visualized as the most verdant — forests, mountains, lakes, waterfalls, birds, wildlife everywhere.

Other practitioners aspire to their personal Yidam’s Pureland. Vajrayogini practitioners aspire to Kechara. Others may aspire to Abhirati (Aksohobya’s Pureland), or the eastern Pureland of Medicine Buddha called Vaidūryanirbhāsa, the Lapis Lazuli Pure Land.

What is a Pure Land?

Pure Land is often described as a “mind space” where we can continue to practice with the Buddhas and Bodhisattvas until we attain ultimate enlightenment — free of the stress and suffering of Samsara. That’s simplistic. Ultimately, a Pureland may “appear” as a verdant paradise — symbols the mind recognizes — but it would be a mistake to assume we are born in bodily form in some distant heaven.

Most teachers describe the Pureland as within ourselves now. Or within the heart of the Buddha or Yidam — which is the same thing as being within ourselves.

The Pureland for Nature-Lovers

For nature-lovers, tree-huggers, environmentalists, and those who adore Tara, the “Pure Land of choice” would be Tara’s Turquoise Pure Land Yurlod Kurpa (Yulo Koepa). Think of it as a wild, undefiled mountainous paradise in Sukhavati, the vast Western Paradise. It is inevitably described as a pristine, wild paradise, rather than a land of shining jewels favored in the elaborate descriptions of other Buddha Fields and Pure Lands (for example, Medicine Buddha’s Lapis Lazuli Pure Land.)

Her Pure Land in Mount Potala is described as “Covered with manifold trees and creepers, resounding with the sound of many birds, And with murmur of waterfalls, thronged with wild beasts of many kinds; Many species of flowers grow everywhere.”

Green Tara is also known as the Lady of the Verdant Forest or Tara of the Khadira Fragrant Forest. In this aspect, she is the ninth of the 21 Principle Taras. [1] Since Green Tara is the principal aspect of Tara, Her pureland is the pureland of all Taras; all Taras are One.

Tara is life — represented in her Green Colour; the colour of growth, life, forests, nature, mother Earth. Esoterically, Tara represents wind or chi. For this reason, it can be said she sustains our lives. She saves us. She is the activity of all the Buddhas. Since she is so active and vibrant in our lives, it seems intuitive that her Pureland would be equally vibrant and green. It likewise seems intuitive that those who loved and honoured her in life would aspire to continue receiving Dharma from Her after life, in her Turquoise Pure Land.

Tara’s wind energy

Tara is about activity — so active, millions call her name daily for help. She is also iconic of life, growth, verdant green, growing nature. Tara rules the “Wind element” which is vital energy. Wind or air is considered the most important element of life: “lung” or wind or chi energy or breath (Chinese) is what gives us life. When lung or chi fails, life fails. Wind is life. Air. Movement. The element that gives and sustains life.

Other Pure Lands might be “lapis lazuli” and jewels — metaphors for richness and purity. Tara’s Pure Land is verdant forests and peaceful wildlife — a perfect place for mental retreat. The name of Her Buddha Field Yulokod (depending on transliteration can be Yulo Koepa or Yurlod Kurpa) literally translates as “the Turquoise-colored Pureland.”

Descriptions of Tara’s Turquoise Pure Land

Khempo Yurmed Tinley Rinpoche, in the Green Tara Puja Commentary, described Tara’s verdant Pure Land this way:

“All of these deities, all of these enlightened beings that we are visualizing in front of us in the sky, are not just there in empty space, but are there in the pure land of Green Tara.

That pure land is called Yulod Kurpa, which means “the Turquoise-colored Pureland”. This is her heavenly, or celestial, paradise, which is complete with all aspects of a diving paradise, and is characterized by this turquoise color. This entire assembly arises here in this green pure land.

This is the name of Her celestial paradise, where living beings go to attain enlightenment. Something should be said about this turquoise-colored paradise. It resembles some sort of fantastic heavenly rock ‘n roll party. The deities there are filled with bliss, spending their time in dance and song, special enlightened dance and song, so that if ordinary beings even perceive it, even see it, they are filled with a sense of happiness and faith.

When we’re visualizing Green Tara and the enlightened deities, this is the setting, the environment in which they arise, these enlightened beings in this land where all of the beings are so happy and are engaged in dancing and singing. We should understand of this paradise of Green Tara that if we were to go there, if we were born there, our experience would have not even a hint of any of the miseries we have on earth, certainly none of the miseries of birth, sickness, old-age, and death.

As a matter of fact, all of the deities there (if we were to look at their appearance, we would say that they’re sixteen years old, never getting older, never getting younger) have bodies that are like a sixteen year old’s. They’re engaged in dancing and singing, but every sound made in the dances and the songs is a Dharma sound; in other words, it brings enlightenment to those who hear it. No other sounds are there. The music is played by what are called the “gandharvas”. A gandharva is a celestial or heavenly musician. So this is the nature of the pure land of turquoise color.

The process by which we’re doing this, at first, is what we call a process of imagination. In other words, we are imagining such a sight in front of us in the sky, Green Tara, all of these enlightened beings, and this fabulous heavenly Pureland of enjoyment and music, and so forth. We’re imagining this, we’re generating it from our imagination to begin with, but what we do then, the key thing that’s done, then, is the invocation (it’s the same word you would use for invitation).” [2]

Delog Dawa Drolma’s Visit to the Pureland

In another description from someone who “traveled” there  — in dream or astral form — of Yulo Koepa (or Yulokod; or Yurlod Kurpa) — from the Delog Dawa Drolma, a revered Lama, Dakini, and Delog:

“I came to a place where the entire country was verdant wherever I looked, beautiful and vividly clear, a marvelous environment with many extraordinary features.

Pavilions of five-coloured rainbow light hovered in the sky. Many kinds of flowers and lotuses grew everywhere. Here there was no concept of summer or winter. The wish-granting trees were in full leaf, and from the words of Buddhadharma in the Sanskrit language, such as Namo arya tare mam.

Birds that were emanations of the Noble Lady — sparrows, ducks, peacock, cranes, parrots, grouse, cuckoos, and swans — played everywhere. The land was filled with wealth and prosperity gems. Everywhere were pools of nectar endowed with eight fine qualities and elegantly appointed bathhouses made of precious jewels. In this realm, there was no concepts of birth, aging, illness or death.

All of the inhabitants were born miraculously from the hearts of lotuses.
In no future lifetimes would they hear unpleasant or discordant sound.
Those dwelling there were bodhisattvas who had attained high levels of
realization.

This place surpassed the limits of imagination; its size could not be measured. It contained thousands of immeasurable mansions fashioned of the five precious substances. I arrived at the gateway of the central palace, a vast celestial mansion
of magical and marvelous appearance, having the power to liberate beings in
four ways.

The very moment I entered it, I awoke from deep sleep of
ordinary rational consiousness and was free of the veils of ignorance. The
inner vision of my prisitine awareness expanded, and I experienced a surge
of love and compassion. I came to a courtyard in which many thousands of goddesses, dressed in green, chanted the praises to the twenty-one forms of Tara in the Sanskrit tongue. Occasionally, they played small finger cymbals, golden hand drums, and drums made of sandalwood, ebony, “serpents heart” wood, and four kinds of heart wood, as well as cymbals, gongs and flutes. They frequently
punctuated their chant with music performed on this inconceivable variety
of instruments.

Upon hearing them, I felt an unimaginable sense of devotion; I made many offering praises with my mind. I proceed to the immeasurable central palace, the celestial mansion. I saw that the five layered walls were made of conch shell, gold, coral, emerald, and sapphire, all with friezes of ruby. The pillars and columns were made of red pearl, the main roof beams of quartz crystal, and the rafters were made of gems to illuminate the interior. Atop a cornice of gold was a pediment of coral, supporting a bluish green vault of tourquoise.

Melodious music from chimes on the roof top resounded taking
away the suffering of those in the lower realms. The fragrant scent of
incense of the immeasurable attitudes wafted about. There were fine
displays of unimaginably lovely offerings. In the center of the mansion, on a many-coloured lotus with a thousand petals and a moon disk seat, was the only refuge, the very embodiment of compassion, the sublime mother of all the victorious ones of the three times, the sister of the bodhisattvas, she whom both those in the human
world and those in the heavens worship with the crowns of their heads
touched to the soles of her feet.

The goddess who born from the tears of the Exalted One, the noble Tara herself. Her body was bluish green, more intensely luminous than a mountains of turquoise fit by a thousand suns. Infinite rays of light shone from her form, which was adorned with major and minor marks of perfection. Her body was that of a youthful maiden sixteen years of age, clad in garments made from the silk of the gods adorned with immeasurably valuable ornaments of precious wish-fufilling gems. Her hair was shiny jet black, half of her tresses bound up in a topknot and with ribbons of blue green silk that fluttered in the breeze. With her left hand in the gesture symbolizing the Three Jewels, she held the stem of a blue lotus, the petals of which
bloomed next to her ear. With her right hand she held the gesture of
granting refuge.

She, Tara, Mother of all Buddha’s sheltered all beings from the limitless fears of this confused world of cyclic existence. She held her two legs half-crossed in the posture of a feminine bodhisattva. Many noble feminine bodhisattvas were circumbambulating her and there were also many varied manifestations of Tara herself. All were distinctly visible but without the aggregates of flesh and blood. They appeared as illusory forms of pristine awareness, a magical display manifesting in
myriad of ways. I saw them in all their scintillating brilliance, like stars and planets reflected in the vast ocean. At this point, my grasping at ordinary reality spontaneously ceased and I experienced for a time an unimaginable sense of cosmic order.

By Delog Dawa Drolma, Tibet

“She is a Heroine with a courageous mind”

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

A quotation from the written works of
Delog Dawa Drolma
A revered Lama, Dakini, & Delog
From Tibet circa 1925

Phowa and consciousness

In Tibetan Buddhism, there is a lovely Phowa practice, where we “rehearse” sending our consciousness from our body to the Pureland at the heart of the Buddha. The most common one is Amitabha Phowa, although there is a practice for all Buddhas. The concept of sending our consciousness, visualized as white light in our central channel, shooting up like a shooting star into the very heart of Amitabha, is a profound symbolic practice.

It trains us first of all to work with our consciousness. Equally, it demonstrates to our resistant mind — a mind that clings to the illusion of samsara — that the Pureland is a state of mind. We send our consciousness to the heart of the Buddha — heart being the seat of the mind.

Does that mean you can’t view the Pureland as a “place” you go to after you pass away? Of course not. Our minds work visually — which is why we visualize symbolically in Buddhist meditation. Green, for example, represents growth, life, wind, activity. To visualize and see the Pureland as a vibrant natural wilderness full of birds and life is not incompatible with the loftier concepts of “mind field.”

One interesting note is that Chittamani Tara Phowa practice is unique. Instead of visualizing “mind” ejecting from our bodies to join the Buddha’s heart, we visualize our entire body and mind joining Tara. While regular Phowa practice has risks of “shortening life” due to the practice of ejecting consciousness, Tara’s Phowa practice is considered no risk, since in her practice we never separate mind/body. This is typical of Tara’s emphasis on “chi” and life energy.

NOTES

[1] Edward Conze, Buddhist Texts Through the Ages, p.196.

[2] From teaching on Green Tara April 4, 1997 by Khempo Yurmed Tinley Rinpoche, Oral translation by Robert Clark, Ph.D. (T.T. Dorje)

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

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

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

Does Buddhism Really Embrace the Female Divine?

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

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

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

Poll: 92.3 percent Say Not Enough Female Teachers

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

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

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

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

Long List of Great Female Teachers

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

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

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

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

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

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

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

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

Video of Pema Chodron: The Importance of Teachers:

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

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

Poll: 88 percent Practice Female Manifestations

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

Lama Dr. Shannon Young puts it this way:

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

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

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

Tara and the “A List” Female Enlightened Manifestations

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

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

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

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

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

Mahayana and Vajrayana are Not Male Oriented?

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

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

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

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

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

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

Enough Female Teachers in Buddhism?

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

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

Full Interview with Lama Dr. Shannon Young

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

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

BW: What inspired you to become a teacher?

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

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

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

BW: What do the female Enlightened Deities represent?

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

BW: Why are Female manifestations important?

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

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

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

Lama Biography — Venerable Archarya Lama Shiwa Dr. Shannon Young

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

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

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

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

About the Buddha Weekly Poll

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

NOTE

[1] Dakini Power page on Sangye Khandro

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

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

[4] Noble Green Tara, Venerable Choje Lama Phunstock

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

Why are there so many White Taras? Why are there six well-known White Taras in the 21 Taras — in addition to Principle White Tara?

What are the activities and mantras of each of them, and how can I bring their energies into my life?

We answer these questions and then present the six White Taras Mantras. Chant these mantras whenever you feel the need for the pacifying activity of Mother Tara.

Her most famous pacifying forms are Sarsavati, Sitatapatra, and Marici, who emanate as the second, nineteenth and twenty-first of the 21 Taras. These are only three of the six in the 21 Taras. These are in addition to Principle White Taras, and the other Pacifying White Taras in the 108 Taras.

Why so many forms?

As the principle activity of compassion and wisdom of all the Buddhas, Noble Arya Tara emanates in countless forms to help not only with our individual obstacles, but the many types of beings in the universe. Tara embodies the activities of all the Buddhas of all three times. In Mahayana Sutra, she is part of the story of every Enlightened Buddha.

According to Bokar Rinpoche, in his book Tara, the Feminine Divine:

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

Four Enlightened Activities

It is through the four great Enlightened Activities  that Tara accomplishes so much for all sentient beings.

We, as aspiring Bodhisattvas, call on Tara’s help as well, sometimes for more mundane things. The practice of 21 Taras is there to help us with her four types of activity, removing our obstacles to life and practice

These 21 Taras, each have a name, a color, a praise and a mantra. They appear as White, Yellow, Red, and Blue Black. Green Tara combines all of these colors and activities.

White Taras are for Pacifying activities, as she performed for Shakyamuni Buddha, pacifying the demons that assaulted him under the Bodhi Tree. Yellow Taras are for Enriching and Growing. Red Taras are for Magnetizing and Enchanting. Black or Blue Tara is for Wrathful Activity.

In the Atisha lineage of 21 Taras there are six White Taras. In The Nyingma Terma lineage there are usually five.

The names and the praises and images are almost the same for these two lineages, except in Atisha’s lineage Tara 9 is a White Tara instead of Green. With the Atisha lineage, Green Tara is the main Buddha of the merit field and not one of the twenty-one.

Here, we present the powerful mantras as transmitted by Lord Atisha.

These are, in the order presented

The Second Tara of the twenty-one, known as Lady of Supreme Peace, pacifies all diseases.

The Ninth Tara of the twenty-one, known as Tara Who Protects From All Fears, pacifies all 8 fears and dangers.

The Fifteenth Tara of the twenty-one, known as Tara of Surpreme Peacefulness, pacifies and purifies all negative karma, obstacles, and harm from spirits, evil intentions of others, and illness.

The Eighteenth Tara of the twenty-one, known as Tara Who Neutralizes Poison, eliminates not only physical poisons but the internal poisons of anger, hate and attachment.

The Nineteenth Tara of the twenty-one, known as Sitatapatra, Tara Who Eliminates All Suffering,, pacifies and helps overcome war, strife, arguments, conflict, disputes, bad dreams and all other suffering.

The Twenty-First Tara of the twenty-one, known as Tara Who Completely Perfects All Enlightened Activities is none other than Marichi, and she perfects all pacifying activities and completes all siddhis, common and supreme, including various magical attainments, into the cause for final Enlightenment.

Together, these are all the pacifying Taras of the 21. Combined with the other Taras who enrich, magnetize and deploy wrathful power, they represent all the Enlightened Activities of the Buddhas.

Chant along with us now, the six Pacifying and Perfecting Mantras of the White Taras, bringing this wholesome pacifying and purifying activity into your lives and practice. May all beings Benefit.

2. Tara of Supreme Peace  (Sarasvati)

om tare tuttare ture shatim kuru svaha

ॐ तरे तुत्तरे तुरे शतिम कुरु स्वहा

9. Tara Who Protects from All Fears

om tare tuttare ture mama upakrama raksha raksha svaha

ॐ तरे तुत्तरे तुरे मम उपक्रमा रक्षा रक्षा स्वहा

15. Tara of Supreme Peacefulness

om tare tuttare ture sarva papam prashamanaya svaha

ॐ तरे तुत्तरे तुरे सर्व पपम प्रशमनय स्वहा

18. Tara Who Neutralizes Poison

om tare tuttare ture naga visha shantim kuru svaha

ॐ तरे तुत्तरे तुरे नगा विश शन्तिम कुरु स्वहा

19. Tara Who Alleviates All Suffering (Sitatapatra)

om tare tuttare ture mocana svaha

ॐ तरे तुत्तरे तुरे मोकना स्वहा

21. Tara Who Completely Perfects All Enlightened Activities  (Marici)

om tare tuttare ture sarva siddhi sadhanam svaha

ॐ तरे तुत्तरे तुरे सर्व सिद्धी सधनम स्वहा

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

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

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

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

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

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

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

The Great Dharani of the Sutra of Tara

This Dharani is the most protective of Dharanis:

OM NAMO ARYA-AVALOKITESVARAYA

BODHISATTVA

MAHASATTVA

MAHA- KARUNIKAYA

TADYATHA OM TARE TUTTARE TURE SARVA-DUSTAN

PRADUSTAN MAMA KRTE

DZAMBHAYA

STAMBHAYA

MOHAYA

BANDHAYA

HUM HUM HUM

PHAT PHAT PHAT SVAHA

MAMA ARYAVALOKABHAYA NARA

BODHISATTVA MAHASATTVANI

ADHISTHANA

ADHISTHITE MAMA SARVA-KARMA-AVARANA- SVAHBAVA

SUDDHE VISUDDHE

SHODHYAYA VISHODHAYA HUM PHAT SVAHA

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

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

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

The Sutra of Tara — the Root of Her Popularity

The Sūtra of Tārā Who Protects from the Eight Fears (Skt. tārā ṣṭaghoratāraṇī sūtra, Tib. སྒྲོལ་མ་འཇིགས་པ་བརྒྱད་འཇིགས་པ་བརྒྱད་ལས་སྐྱོབ་པའི་མདོ་, drolma jikpa gyé jikpa gyé lé kyobpé do, Wyl. sgrol ma ‘jigs pa brgyad las skyob pa’i mdo) — is the root of Her popularity. Tibetan Buddhists around the world, by the millions, start their day with Tara practice.

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

Why fears are so important in Buddhism

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

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

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

The Eight Fears, including Epidemic Diseases

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

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

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

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

The translator of the Sutra, Martin Wilson comments:

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

Arya’s own beautiful words

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

84000 project

Toh 731

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The meaningful quintessence is as follows:

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

oṁ nama āryāvalokiteśvarāya bodhi­sattvāya mahā­sattvāya mahā­kāruṇikāya

tadyathā

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

nama āryāvalobhayā narā bodhisattvā mahā­sattvāni adhiṣṭhānādhiṣṭhite mama sarva­karmāvaraṇa svabhāva­śuddhe

viśuddhe śodhaya viśodhaya hūṁ phaṭ svāhā

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

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

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

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

Your ears are like blossoming trumpet flowers.

Your nose is like a lotus bud.

Your mouth is like a mallow in full bloom.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

OM NAMO ARYA-AVALOKITESVARAYA / BODHISATTVA / MAHASATTVA / MAHA- KARUNIKAYA / TADYATHA OM TARE TUTTARE TURE SARVA-DUSTAN / PRADUSTAN MAMA KRTE / DZAMBHAYA / STAMBHAYA / MOHAYA / BANDHAYA / HUM HUM HUM / PHAT PHAT PHAT SVAHA / MAMA ARYAVALOKABHAYA NARA / BODHISATTVA MAHASATTVANI / ADHISTHANA / ADHISTHITE MAMA SARVA-KARMA-AVARANA- SVAHBAVA / SUDDHE VISUDDHE / SHODHYAYA VISHODHAYA HUM PHAT SVAHA

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

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

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

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

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

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

NOTES

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

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

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

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

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

The Wish-Granting Wheel Tara

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Deciphering the Symbolism of Supreme White Tara’s Seven Eyes

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

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

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

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

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

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

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

Chintatakra White Tara’s Other Symbols

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

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

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

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

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

 

White Tara and Yanfen

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

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

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

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

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

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

Tara as the Mother of All Buddhas

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

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

The Power of Tara

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

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

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

White Tara for Healing

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

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

How fast is she?

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

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

Is White Tara the Same as Tara?

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

—Venerable Chöje Lama Phuntsok

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

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

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

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

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

How Does Tara Heal?

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

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

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

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

Practicing White Tara

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

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

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

Mantra and Meditation

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

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

Tara Mantra

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

Om Tare Tuttare Ture Svaha

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

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

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

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

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

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

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

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

Lung or Empowerment

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

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

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

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

White Tara Mantra

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

Om Tare Tuttare Ture Mama Ayuh Punya Jnana Pushtim Kuru Svaha

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

In Tibetan pronunciation this might sound like:

Om Tare Tuttare Ture Mama Ayur Puney Gyana Puntin Kuru Soha

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

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

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

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

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

Versatility of the White Tara Mantra

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

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

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

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

Wishing your teacher long life would become

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

Wishing the Dalai Lama long life would become

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

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

More Advanced White Tara Healing

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

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

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

White Tara’s Visualization

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

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

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

Tara’s Image

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

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

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

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

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

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

The Lotus and Moon Disc

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

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

Seven Eyes of White Tara

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

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

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

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

Healing Light Visualization

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

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

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

Simple White Tara Practice

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

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

Typical Refuge Prayer (normally 3 times)

I go for refuge until I am enlightened.

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

By my practice of giving and other perfections,

May I become a buddha to benefit all sentient beings.

Four Immeasurables

May all beings have happiness and its causes,

May they never have suffering or its causes.

May they constantly dwell in joy transcending sorrow;

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

Offering

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

Seven Limbs

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

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

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

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

I request You turn the wheel of Dharma.

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

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

Mantra and Visualization

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

Om Tare Tuttare Ture Svaha

or

Om Tare Tuttare Ture Mama Ayuh Punya Jnana Pushtim Kuru Svaha

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

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

Dedication

By this merit may I quickly reach

The enlightened state,

So that I may lead all living beings without exception

To the same Enlightenment.

A Praise to White Tara by the First Dalai Lama

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

Homage to the Female Buddha beautiful with youth

Who sits on seats of white lotus and moon in nature

Spreading with stainless compassion and knowledge,

Who captures the radiance of snow mountains.

Homage to the Youthful One with budding breasts,

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

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

And is filled with great bliss.

Homage to the Ultimately Generous One whose right hand,

Showing the mudra Supreme Giving

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

As well as the eight siddhis and even supreme Buddhahood.

Homage to the Spiritual Mother who gives birth to Buddhas

Past, present and future; whose left hand

Supporting a blue lotus, grants protection

From lions, elephants, fires and all eight terrors.

Homage to the Refuge of the World, who has eyes

In hands and feet gazing at the four doors of freedom

And who leads all living creatures

Toward the isle of blissful liberation.

Homage to she whose face unites

The beauty of a million autumn moons,

Whose wide eyes gaze with compassion

Whose Joyous mouth smiles equally on all.

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

The mere thought of whom grants life and wisdom,

Whose hand, in the contemplative mudra,

Hold a vase filled with ambrosia of immortality.

Homage to the All-Beautified One whose crown

Steals the light of sun and moon,

Whose sapphire hair is half knotted on top

And half falling freely over her shoulders.

Homage to the Majestic One of precious ornament blazing,

Whose crown, earrings, necklaces, arm-bands,

Bracelets, anklets and belt so elegantly arranged

Surpass the ornaments of men and gods.

Homage to she of celestial raiment,

Whose shoulder-sash and skirt

Hug her body like rainbows

Hug the crystal mountains.

Homage to the goddess before whose lotus feet

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

Men, semi-humans and all the world

Submit themselves in devotion.

Merely by reciting your mantra,

Those who make offerings at your lotus feet

Gain immortality, wisdom and merit

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

The knowledge, compassion and perfect actions of all Buddhas

Appear in the form of the beautiful goddess

I take refuge in you and offer you my prayers;

Pray eliminate all my obstacles and fulfill all my aims.

Quickly release your perfect action of peace,

Calming all interferences to my practices for enlightenment;

Interferences such as the eight terrors,

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

Quickly release your perfect action of increase which multiplies

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

The stainless wisdoms of learning, contemplation and meditation,

And the three higher trainings.

Quickly release your perfect action of power,

Which causes gods, men and spirits

To humbly bow before you

And which fulfils all wishes of the mind.

Quickly release your perfect action of wrath,

Which with punishments befitting the evils done

Destroys demons, interferences and hindrances

Hateful opposing Buddhadharma and its holders.

Pray, bestow quick and easy attainment of siddhis

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

The food pill and the precious vase,

And even mahamudra, the highest siddhi.

In brief, from now until enlightenment

I respectfully make offerings at your lotus feet

I need seek no other refuge

Out of compassion gaze upon me and quickly grant protection.

By the meritorious energy of this practice

May the transcended, perfect Tara

Look upon me forever with pleasure

And never leave me, even for a moment.

May all sentient beings after death take rebirth

Before Amitayus in Sukavati, Land of Pure Joy,

May they live in the ways of the great Bodhisattvas

And come to equal Avalokiteshvara, Lord of Compassion.

May I realise the oceans of Sutras and Tantras

To be able to pass them on to others;

And until samsara be emptied may I strive

To uphold the victory banner of practicing exactly as taught.

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

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

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

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

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

Black Tara is the most approachable of the protective, wrathful Buddha emanations. She is called Tara Who Destroys all Enemies, and Tara who is Invicible. She is the 7th of the twenty-one Taras, and one of the most reassuring in times of threat, danger or attack from internal or external enemies.

Whether the enemies are internal obstacles, your anger, hate, greed, or craving, or external enemies who obstruct or threaten your life, She is like a wrathful elephant mother protecting her young.

Tara — Our Mother of Protection

Tara, our mother of protection, is already the most protective of Buddhist Enlightened Aspects. In her black form, as Black Tara, her protective wrath is so active that results are as quick as lightning.

How is this possible? Tara’s Enlightened Mind, her Pureland, is found within our minds and hearts. When we think of her, she is already there. She is one with us at the ultimate level. Saying her name or chanting her mantra instantly reminds us of the wisdom and compassion inherent in our essence.

With Tara, it can be as simple as thinking of her lovingly, saying her name, or chanting her short mantra.

Chant along in Sanskrit with Buddha Weekly:

Is Black Tara Separate from Green Tara?

Is Black Tara separate from Green Tara? The answer is no. Mother Tara emanates in countless forms to help us, as suits our needs, but all forms of Tara are still Tara. Her appearance, mantra, and energy manifest as we need it now. In the case of Black Tara, this energy is supremely wrathful and quick, like the anger of a protective mother.

Think of the elephant metaphor in Buddhism. Mother Tara is serene and calm, like a peaceful elephant, until her children are in danger. In nature, if a pride of lions threatens a baby elephant, the ordinarily calm mother elephant, without thinking of any risk, charges into their midst, protecting her baby. We are Tara’s child, and she is ready to charge into the pride of lions to protect us.

The metaphor of an elephant mother is a deliberate one. In Buddhism, the symbolism of the elephant is intelligence, calm energy, and unbelievable strength — but a mother elephant, given the right reasons, is terrible in her anger. In Tara’s cycle of teachings, she not only protects from the dangers of elephants — one of the eight dangers, which is a metaphor for ignorance — but she is often pictured riding an elephant. This shows she mastered ignorance.

Black Tara destroys causes, not life

It is important to understand that her title “destroyer of enemies” does not mean destroyer of sentient life. If you’re enemy is attacking you, she can destroy the anger and hate causing the attack, but not the attacker itself. Taking of a life is impossible for a Bodhisattva. So, if someone is “cursing you” or using “black magic” — in modern terms wishing you bad fortune — of if someone is physically attacking you, she cannot create bad karma for you by destroying the attacker’s life. She destroys the cause of the attack — hate, anger, prejudice, pride, jealousy, covetousness and  son on. Likewise, she is the destroyer of those same things in our lives. By taking away our jealousy or hate of someone else, they cannot respond to us with anger or hate.

In Black Tara’s case, this elephant metaphor represents the wrathful, protective mother elephant, provoked to righteous anger — to protect her children. Like an elephant, she is not violent and does not kill. She defends her babies, even if it means laying down her own life to do it, but she does not indiscriminately kill the lions.

In this way, even though her name is “Destroyer of Enemies,” it means explicitly destroyer of the power of enemies to harm you. As an Enlightened Bodhisattva, Tara, no matter how fierce, cannot kill or create further suffering. Her ability tames the anger and hate of enemies — or our anger and hate if that is the enemy. She destroys their power to harm you, but she cannot take a life.

Our internal and external enemies run away when we call on our protective mother, Black Tara.

As the lions run away when a mother elephant protects her child, our obstacles metaphorically run away in the face of her wrath. She is so wrathful and protective she can appear frightening. She is the practice recommended by many teachers for any supernatural threat, black magic, demons — both the internal psychological ones and external manifestations — and also war attacks.

Green Tara is the Protective Mother

Although Green Tara, her primary form, can and does protect from all of these things — especially in her fierce standing form, which we see in some statues. In this form, she is green, standing like a yogini with hair bristling upwards and standing on a sun disc. Otherwise, she is seated, with one leg thrust out, ready to jump to our aid.

When we need “extra fast” protection, or wrathful activity protection, Green Tara transforms into Black Tara.

We can visualize her Black Tara form when we need extra ferocious Tara. If you are a Tara practitioner, start with your Green Tara sadhana. As you practice it, chant the King of Prayers to include the seven limbs of practice, which have prostration, offerings, and Bodhichitta intention. See the information icon for a Sanskrit version of this prayer.

After you invoke Green Tara’s protection and make offerings, you can visualize her emitting a black-blue TAM syllable from her heart. From that syllable, her black form appears like glowing space-blue light, cosmic glory. Her TAM is her ultimate symbol. Just as Tara’s name represents her, her syllable is her ultimate symbol — like the S for Superman on his uniform and cape. Tam is her super icon. It is also representative of her Dharmakaya body.

She is wrathful by her standing form with four arms, hair standing straight up, and the raised fiery sword of wisdom in her top right hand. In her other right is the wheel of Dharma. She holds her traditional lotus in her bottom left hand, but on the top is a vajra, and her top right hand is in the wrathful mudra of warding evil. She stands on a fiery sun disc.

If you prefer her seated semi-wrathful form, she can hold a black vase in her right hand, as taught by Lord Atisha, or with the traditional lotus in the left hand, on top of which is her fiery wisdom sword. (See feature image by Lasha Mutual, above.)

Chanting her Mantra

As you chant her mantra, visualize her as Tara, the color and nature of the deep space cosmos, black as a starry night sky.

Blue-black light emits from her heart, from the black TAM seed syllable, and the light enters your heart. It fills your entire body, the light strengthening your inner body, your chi or wind, and the channels and chakras.

Her whirling fire also surrounds you in a protective shield. As you chant, feel confident in her protection and power. According to the book Tara in the Palm of Your Heart by Venerable Zasep Rinpoche, the “wisdom fire shooting from Tara’s body burns and consumes all negative forces and obstructions.” Notice the vibrations of your chanting.

In the Atisha and Surya Gupta lineages, her mantra, which does not require permission — like all Tara mantras — is (mantra chanting video embedded above):

oṃ tāre tuttāre ture sarva vidyā avarṇā ye bhye phaṭ svahā

ओं तारे तुत्तारे तुरे सर्व विद्या अवर्णा ये भ्ये फट स्वहा ॥

No Permission Required

No permission is required, although if you have an opportunity for Green Tara empowerment this is beneficial. The cycle of 21 Taras are all emantions of Green Tara. The main requirement for chanting mantras is Bodhichitta’s intention. It is fine to ask Tara for protection, but not to kill or destroy, in keeping with the Bodhisattva Vows.

Mantra Translation

What does the mantra mean? As always, in Sanskrit, the individual vowels have one meaning, and the assembled words carry another meaning, often more than one. Om starts most mantras and represents the body, speech, and mind of Buddha Tara. The syllables Tare liberate beings from samsara. Tuttare frees us from our fears. Ture liberates us from disease. Sarva means “every,” and vidya means “wisdom” and”intention”; in this context, every wisdom. Bay peyt is asking Tara to destroy our obstacles or difficulties. Svaha usually translates as “well said” and “so be it.”

The overall translation can be:

“Homage to the body, speech, and mind of Tara, the saviouress from suffering, our fears and disease, whose wisdom cuts and destroys every obstacle and negativity.”

This translation is only one interpretation, as individual Sanskrit vowels have many layers of meaning.

For a chant-along video correctly pronounced in Sanskrit, see the linked and embedded videos.

In some Nyingma terma traditions, her mantra is slightly different, although her protective, wrathful nature is the same.

Video chanting in correct Sanskrit, the 21 Taras Dharani (with visualizations according to Surya Gupata.) (For Atisa lineage and nyingma lineage see other videos in this feature.:

Practicing Black Tara

When you practice Her, starting with your Green Tara sadhana is ideal, although you do not have to. Ideally, chant her 21 Praises, ideally in Sanskrit. You can also chant in Tibetan or English. See the information links for chant-along videos. If you do not have time for the 21 Taras, chant the short 21 Taras Dharani, also called the Praise to the Mantra. See the information links for the short Dharani in Sanskrit. This is:

Namas trad iti phat kara
para yantra pramardani
praty alid ha pada nyase
shik hi jvalakulek shane

In English, this more or less translates as:

Homage! With her TRAD and PHAT sounds
Destroying foes’ magic!
Her feet pressing, left out, right in,
Blazing in a raging fire-blaze!

In English, we slightly reorganize the words to make them equal beats (without changing the meaning. ) Below is the 21 Taras Praise in English:

Then, visualize her seed syllable TAM, a black TAM at her heart. Light flows from her heart into your heart — ferocious, energetic, fiery light signifying her power and active nature. Feel that energy filling your heart and your entire body. See the protective flames surrounding you in an impenetrable wall.

Chant the mantra, holding this image as long as you can. If you have trouble visualizing, it is enough to chant her mantra and have faith in her protection.

As you chant, set your intention to release your own negativities and negative karmas, as well as the wish for her to protect you from the negative intentions and actions of others.

Always end your practice by absorbing your visualization of black Tara back into your heart or mind space. She is always with you in your own heart. She dwells in the spaciousness of our minds. It is also important to dedicate the merit of your practice. The simplest form is “I dedicate the merit of this practice to the benefit of all sentient beings.”

When you practice Tara regularly, she is always with you. Protecting you. Removing obstacles, negativities, curses, bad karma and luck. And blessing your path through the challenges of daily life.

21 Taras  Sanskrit Dharani with Nyingma lieneage visualizations:

Tara’s mantra chanted/sung by Yoko Dharma:

21 Praises in Sanskrit

Chanting the Dharani of 21 Praises to Tara in original Sanskrit is the most sacred and powerful of practices. The 21 Taras Mantra Dharanis in Sanskrit, as taught by Buddha in the Kangyur, became popularized as the 21 Homages or 21 Praises to Tara. When chanted in the original Sanskrit, the 21 Praises to Tara are 21 potent and powerful Dharanis (long-form mantras). Although popularized as both a Tibetan and English 21 Praise chant, in its Sanskrit Holy syllable form, it is an original Dharani as taught by the Buddha. In its Tibetan or English form, it loses its sacred vibrational sound and the actual “meaning” (translation) is significantly more simplified in other languages. The Dharani is nuanced and profound in Sanskrit. In its Sanskrit form it is a Dharani or mantra (or series of 21 Dharanis), but in other languages it becomes more of a “chanted prayer or praise” or hymn. For example, Om Tare Tuttare Ture Svaha, the famous and powerful mantra of Tara, if translated to English is simply, “I prostrate to Tara the liberator, mother of all the victorious ones” — beautiful, but lacking the sacred sound vibrations of mantra, and missing the nuanced and layered meaning of each syllable:

(To skip the intro, go to time-index 02:20 in the video for immediate chanting.)

Tara’s mantra, a complete practice

OM TARE TUTTARE TURE SVAHA

OM TARE TUTTARE TURE SOHA

21 English Praises: Singable

20-Minute Tara Meditation

Follow along with Venerable Zasep Rinpoche, author of Tara in the Palm of Your Hand, for a guided 20-minute meditation and practice of Tara

Tea or Torma offering

Bopar Rinpoche, in his wonderful book Tara The Feminine Divine, recommends that in addition to general offerings of water bowls, flowers, incense, that someone seeking a special activity from the great Saving Goddess consider a Torma (cake) offering. Likewise, the same offering can be made as hot tea — traditionally indicating “activity offering.”

After presenting and purifying the offering — OM AH HUM being a widely used purification mantra — he suggests the traditional activity dedication (substitute “tea offering” as appropriate):

“Tara, You who fully rejoice in the mandala creation, consume this well-made offering torma. Give me and people around me: health, life, power, glory, fame, luck, and abundent wealth. Give me the accomplishments of activities, such as purification, increase and others. You who have made the promise protect me, give me the support of all accomplishments. Brush away untimely death and illness, demons and creators of obstacles. Brush away bad dreams, inauspicious signs and unwholesome acts. Make the world happy, the years excellent, the harvest bountiful. Make the Dharma spread, happiness perfect and may all my wishes be realized.”

NOTE: If it makes you feel awkward to demand so many wonderful activities, there’s no need to be. Tara will provide what our karma and our needs dictate.

A Song of Longing for Tara, the Infallible

By Lama Lobsang Tenpey Gyaltsen (1852)

Translated by Lama Thubten Yeshe

Her/His promise, in the Sutras, is that She rescues from the 10 dangers and 10 fears if you simply chant her name praise or mantra. (See video below.) If that’s true, then why are some people not rescued?

Why Wasn’t I Rescued?

The first question is the hardest to answer. In the 25th Chapter of the Lotus Sutra, it is written that thinking of Guanyin (Avalokiteshvara) is enough to save beings. This is part of her / his great vow.

NOTE: Since it’s tiring to read her/he throughout, we’ll write “she” going forward except vis a vis a specific male emanation form.

“Her vast oath is deep as the ocean;
kalpas pass but it remains unfathomable.
She has attended many thousands and millions of Buddhas,
setting forth her great pure vow.”

Later in the Sutra it describes the 10 dangers and fears, and how just “thinking” of Kuan Yin is enough to be rescued:

“Her pure light, free of blemish,
is a sun of wisdom dispelling all darknesses.
She can quell the wind and fire of misfortune
and everywhere bring light to the world.”

1 – Bringing to mind the Dharma

What a lot of people miss is the next verse:

“The precepts from Her compassionate body shake us
like thunder,
the wonder of Her pitying mind is like a great cloud.
She sends down the sweet dew, the Dharma rain,
to quench the flames of earthly desires.”

In other words, by thinking of Guanyin we bring to mind the Dharma. The Dharma — “sweet dew, the Dharma rain” quenches the “flames of earthly desires.” Once desires and attachments are extinguished, we no long cling to our notions of ego and prosperity and safety. If we are satisfied with less, we will not be unhappy.

• Full feature “Rescue from all dangers”>>

Beautiful chanting of the Namo Guan Shi Yin Pu Sa:

Chanting the Namo or Mantra

So, when we chant “Namo Guan Shi Yin Pusa” — or “Namo Avalokiteshvara Bodhisattva” or “Om Mani Padme Hum” — with faith, we are drenched with Dharma flames and our anger, jealousy, fear, and other poisons begin to fade.

If we have no faith — and just chant Her name praise “just in case it works” — we lack faith, and will not feel the Dharma rain that pours around us. We may, however, without noticing it, help purify our negative karmas, lessening our suffering. If we persist and have faith, we will be rescued. We will receive what help we genuinely need.

Chanting the Om Mani Padme Hum mantra:

2 – Importance of faith

The second aspect of this verse is the notion of “faith” — which means faith in the Dharma and the truth of the Dharma. Most of us lack this unconditional faith, and as a result, despite Kuan Yin’s help, we continue to create new causes of suffering.

This answer, of course, is only the beginning of the real mechanism of “rescue.” Regardless of Bodhisattvas, we are subject to cause-and-effect or “karma.” If we plant the seeds of our own suffering — for instance, “hating our neighbor” — this ripens into “battle with the neighbor” which is suffering. If we realize our error, we stop trying to always be the “right one” and realize our neighbor is also a suffering sentient being. We begin to work together. The mission of the Bodhisattva becomes our mission.

3 – Resultant Karma

The third aspect of “result” — resultant karma — as understood in Buddhism is that we also require “wisdom” as well as faith and “Dharma rain.” Dharma rain means that when we understand Dharma, our suffering lessens. When we understand the wisdom of Shunyata, the doctrine of Universal Oneness and Emptiness, we realize that help we will receive comes from within ourselves — or from other sentient beings. Kuan Yin Pu Sa emanates in the hearts of all beings.

In the Lotus Sutra this is expressed in the Parable of the Jewel in the Robe — which tells the story of a man rescued from extreme poverty. (In fact, all seven of the ways Kuan Yin can rescue us are expressed in the seven main parables of the Lotus Sutra.) (Parable below.)

Parable of the Jewel in the Robe

From Lotus Happiness [2]:

“A poor man visited a good friend. He was soon drunk and fell asleep. Before leaving for business trips, his good friend left a priceless jewel by sewing it into the lining of the poor man’s robe.

When the poor man woke up, he resumed his life as a vagrant, completely ignorant of his priceless jewel in his robe. Over the years, he became increasingly destitute.

One day, he bumped into his good friend again. His good friend was surprised to know that his poor man remained impoverish. The good friend then showed him the jewel which had been sewn in the poor man’s robe. When the poor man discovered the jewel in his robe, he was in seventh heaven! With the given jewel, the poor man was liberated from poverty.”

Only Labels: He, She, Father, Mother

Just as we label “human” and “non-human” or “female” and “male” we likewise label the various aspects of Enlightenment with names, and “mother” and “father” and Buddha and Bodhisattva. All of these are merely labels, necessary for ordinary sentient beings — myself, you, and everyone else — to help us understand. It’s “fractional” understanding.

For instance, when we say Avalokiteshvara is male and Tara is female — both aspects of compassionate Buddha — this is ultimately incorrect, although you could argue it’s “relatively correct” in terms of our mundane understanding. They are not separate. They are One. Likewise, Kuan Yin Bodhisattva might be labeled the “Chinese” aspect of Avalokiteshvara (mother) while Kannon might be considered the Japanese “male” aspect of the same Enlightened Deity. All of these are convenient labels.

When you read the Lotus Sutra chapter 25 in Chinese, you may see Kuan Yin Pusa labeled as “She.” When you read the Sanskrit or Tibetan versions of the same Sutra the pronoun becomes “He.” In English it can go either way, depending on the tradition. In the Lotus Sutra there are 33 forms of Kuan Yin (Avalokiteshvara), and in other Sutras 108 Names and forms.

Only humans label things

While you can consider all of these forms as “emanations” it is more correct to describe them as “relative forms.” It is only the human need to label that necessitates he, she, them in the first place. If you were a visitor from a distant planet in an impossibly far-away solar system, you would look at all humans on earth as “earthlings” — not as men, women and children. We would call them “aliens” even though they probably relate to their own set of labels.

When Kuan yin appears to one meditator as a kind and smiling goddess of compassion, and to another as a 1000-armed mountain-high being with eyes in each hand — regardless, She is still Kuan yin Pu Sa. Perhaps to a monkey, she appears in a form similar to the monkey king. To a dolphin, like a white purpoise. All of these are simply ways of relating to our minds which cling to ego, identity and our notions of beauty and acceptable.

To Mother Buddha Kuan Yin Pu Sa, all beings are more than acceptable. She can relate, with compassion and wisdom — to every sentient being in the multiverse.

Great Compassion Heart Dharani

Another great practice of the Compassionate Bodhisattva is the Great Compassion Heart Dharani, from the Sutra of the same name (translated in full below). In this Sutra, it is promised that if you chant the Great Compassion Heart Dharani with faith and devotion, you will not only have the protections of Avalokiteshvara, you’ll also be prevented from having any of the 15 “bad deaths” which are (from Sutra):

1. They will not die of starvation or poverty;
   2. They will not die from having been yoked, imprisoned, caned or otherwise beaten;
   3. They will not die at the hands of hostile enemies;
   4. They will not be killed in military battle;
   5. They will not be killed by tigers, wolves, or other fierce beasts;
   6. They will not die from the venom of poisonous snakes, black serpents, or scorpions;
   7. They will not drown or be burned to death;
   8. They will not be poisoned to death;
   9. They will not be killed by mediumistic insects;
   10. They will not die of madness or insanity;
   11. They will not be killed by landslides or falling trees;
   12. They will not die of nightmares sent by evil people;
   13. They will not be killed by deviant spirits or evil ghosts;
   14. They will not die of evil illnesses that bind the body;
   15. They will not commit suicide;

Another powerful way to bring the protection of the Avalokiteshvara, in his 1000-armed supremely protective form is to chant the Great Compassion Heart Dharani of Avalokiteśvara-ekadaśamukha,1000-armed, 11-faced Chenrezig Guanyin:

Great Compassion Dharani Sutra

Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva’s Vast, Perfect, Unimpeded, Great-Compassionate Heart Dharani Sutra
Tsin Sau Tsin Ngarn Gwun Syde Yarm Poe Sard Gworng Dhye Yiun Moon Moe Ngoy Dhye Bey Sum Tor Lor Ney Ging
Qian Shou Qian Yan Guan Shi Yin Pu Sa Guang Da Yuan Man Wu Ai Da Bei Xin Tuo Luo Ni Jing

Avalokitesvara Bodhisattva is also known as: Contemplator of the World’s Sounds/Guan Shi Yin/Guan Zi Zai Bodhisattva
Translated during the Tang Dynasty by Shramana Bhagavat-dharma from west India.

Thus I have heard, once Sakyamuni Buddha was at Potalaka Mountain, in the treasure-adorned Way-place in Avalokitesvara’s palace, sitting on a precious Lion-Throne adorned in purity with countless multifarious Mani-jewels. Hundreds of precious streamers and banners were hanging all around.

At that time, the Tathagata, who was sitting on his throne, intending to explain a teaching of the Total-Retention Dharani, was along with innumerable Bodhisattva-Mahasattvas, whose names are: Dharani King Bodhisattva, Treasure King Bodhisattva, Bhaisajya-Raja(Medicine King) Bodhisattva, Bhaisajya-Samudgata(Medicine Superior) Bodhisattva, Avalokitesvara Bodhisattva, Maha-stamaprapta(Great Strength) Bodhisattva, Avatamsaka Bodhisattva, Great Sublime Bodhisattva, Precious Deposits Bodhisattva, Virtue Store Bodhisattva, Vajragarbha Bodhisattva, Akasagarbha(Space Store) Bodhisattva, Maitreya Bodhisattva, Samantabhadra(Universal Goodness) Bodhisattva, Manjusri Bodhisattva, and so on. Such Bodhisattva-Mahasattvas are all great Dharma-Princes who had been empowered through their crowns (Abhiseka).

The Buddha was also along with innumerable great Voice-Hearers (Sravakas), all of whom were practicing the tenth stage of Arhat, headed by Maha-Kasyapa;

He was also along with innumerable gods of Brahma-Heaven, headed by Sinza-Brahma;

Also along with Him were innumerable Gods of heavens of the desire realm, headed by Gopaka-God;

Also along with Him were innumerable four-guardian-gods, headed by Dhritarastra;

Also along with Him were innumerable gods, dragons, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, human beings, Amanusyas, headed by Heavenly Virtue great dragon king;

Also along with Him were innumerable goddesses of heavens of the desire realm, headed by Virginal Eye goddesses;

Also along with Him were innumerable Sunyatas(Gods of spaces), gods of rivers and oceans, gods of fountains and spring, gods of stream and pond, gods of herb, gods of forest, gods of houses, gods of water, gods of fire, gods of earth, gods of wind, gods of ground, gods of mountains, gods of rocks, gods of palaces, and so on.

They all came and gathered in the congregation.

At that time in the congregation, Avalokitesvara Bodhisattva secretly emitted his sacrosanct light, thereupon, the worlds in the ten directions, along with this three-thousand-great-thousand worlds system, were all illuminated and became golden. Heavenly palaces, palaces of dragons, and palaces of all gods were all shaken. Rivers, oceans, Iron-Ring Mountains (Cakravada-parvata), Sumeru Mountains, Earth Mountains, and black mountains were also shaken. The light of suns, moons, pearls, fire, and constellations all disappeared.

Witnessing this rare scene, Dharani King Bodhisattva was more surprised than ever before, so he arose from his seat, joined his palms and asked the Buddha with a Gatha(verse):

“Who achieved the Correct-Awakening today,
emitting such great bright light universally?
The worlds of the ten directions are all golden,
so do these three-thousand-great-thousand worlds.

Who attained the ultimate freedom today,
manifesting the rare great holy power?
Innumerable Buddha-Worlds are shaken,
so do palaces of dragons and gods.

Now the entire congregation is wondering,
not knowing whose power caused these.
Is he a Buddha, Bodhisattva, or great Voice-Hearer,
or a Brahman, demon, heavenly god, or Sakra?

We pray for the Bhagavan (World Honored One)’s Great Compassion,
to tell us the source of this great supernatural power.”

The Buddha told Dharani King Bodhisattva: “Virtuous man, you all should know that in this congregation there is a Bodhisattva-Mahasattva named Avalokitesvara, the Unrestricted One. He had achieved the Great Kindness and Great Compassion since uncountable Kalpas before, and he excels at practicing countless Dharani-Gates. In order to comfort and please all living-beings, he secretly emits such great sacrosanct power.

After the Buddha said that, Avalokitesvara Bodhisattva arose from his seat, tidied up his clothes, joined his palms towards the Buddha and said:

“Bhagavan, I have a mantra of Great-Compassionate Heart Dharani and now wish to proclaim it, for comforting and pleasing all living beings; for healing all illness; for living beings to attain additional lifespan; for living beings to gain wealth; for extinguishing all evil karma and weighty sins; for keeping away from hindrance and disasters; for producing merits of all White (pure) Dharmas; for maturing all virtuous-roots; for overcoming all fears; for fulfilling all good wishes. Bhagavan, please be merciful and allow me to speak.”

The Buddha said: “Virtuous man, you have great kindness and great compassion, in order to comfort and please all living beings, you wish to speak the holy mantra, it is the proper time now, please speak it soon, the Tathagata approves and rejoices it, and so do all Buddhas.”

Avalokitesvara Bodhisattva then said to the Buddha: “Bhagavan, I remember that countless billions of kalpas ago, a Buddha, whose name was Thousand Rays King Stillness Thus Come One, appeared in the world. Because of his mercy and mindfulness towards me and all living beings, that Buddha, the World Honored One spoke this Vast, Perfect, Unimpeded, Great Compassionate Heart Dharani, rubbed my crown with his golden hand and said: ‘Virtuous man, you should hold this heart-mantra to give great benefit and happiness to all living beings in the future evil age.’ At that time I was just at the first Bhumi(stage of Bodhisattva), right after hearing this mantra, I exceeded the eighth Bhumi. At that time, as my heart was joyful, I vowed: ‘If I will be able to give benefit and happiness to all living beings in the future, let me have one thousand hands and one thousand eyes immediately.’ Instantly after the vow, I got fully one thousand hands and one thousand eyes on my body, then, the grounds of the worlds of the ten directions quaked in six ways, thousands of Buddhas of the ten directions emitted their light to my body and illuminated boundless worlds of the ten directions. From then on, from countless Buddhas and congregations, I have repeatedly heard, accepted and held this Dharani, and the joys were also repeatedly aroused from my heart, and made me greatly enthusiastic. Therefore, I transcended imperceptible births and deaths of countless billions of kalpas. Since then, I have always been reciting and holding this mantra, and have never forgotten it. Because of holding this mantra, I was always born by miraculous creation (nirmana) from lotuses in front of Buddhas, and have never been born from any womb.”

“If there are monks(Bhikshus), nuns(Bhikshunis), laymen(Upasakas), laywomen(Upasikas), pure youth and maidens who wish to recite and hold(keep reciting) this mantra, they should first arouse heir great merciful and compassionate hearts for all living beings, and follow me in making these vows:

(* The pronunciation of “Namo” is [na:mo:] in international phonetic symbols)

Namo great compassionate Avalokitesvara, May I quickly know all Dharmas;
Namo great compassionate Avalokitesvara, May I soon obtain the Wisdom Eye;
Namo great compassionate Avalokitesvara, May I quickly ferry all living beings (to the shore of liberation);
Namo great compassionate Avalokitesvara, May I soon obtain virtuous skillful means (to enlighten various living beings);
Namo great compassionate Avalokitesvara, May I quickly board the Prajna Boat;
Namo great compassionate Avalokitesvara, May I soon transcend the ocean of suffering;
Namo great compassionate Avalokitesvara, May I quickly achieve precepts, Samadhi and the Way;
Namo great compassionate Avalokitesvara, May I soon ascend the mountain of Nirvana;
Namo great compassionate Avalokitesvara, May I quickly dwell in the house of non-action;
Namo great compassionate Avalokitesvara, May I soon unite with the Dharma-Nature Body.

If I go towards the mountain of knives, the mountain of knives of itself breaks up;
If I go towards the boiling oil, the boiling oil of itself dries up;
If I go towards the hells, the hells of themselves disappear;
If I go towards the hungry ghosts, the hungry ghosts of themselves become full.
If I go towards the Asuras, their evil thoughts of themselves are tamed.
If I go towards the animals, they themselves attain great wisdom.”

“After making these vows, recite my name(Namo Avalokitesvara Bodhisattva) with the deep-felt sincere heart, also recite single-mindedly the name of my teacher — Amitabha Tathagata(Namo Amitabha), then recite this mantra, 5 times or more in a day, to remove from the body the weighty sins of births and deaths accumulated in hundreds of thousands of billions of kalpas.”

Avalokitesvara Bodhisattva then said to the Buddha: “Bhagavan, if humans or gods recite and hold the phrases of the Great Compassion Dharani, when they are about to die, all the Buddhas of the ten directions will come to receive them with their hands, and they will be reborn in whichever Buddha-World according to their wishes.”

Avalokitesvara Bodhisattva continued to say to the Buddha: “Bhagavan, Should any living being who recites and holds the holy mantra of Great Compassion fall into the three evil paths, I vow not to achieved the Correct-Awakening.

Should any living being who recites and holds the holy mantra of Great Compassion not be reborn in any Buddha-World, I vow not to achieve the Correct-Awakening.

Should any living being who recites and holds the holy mantra of Great Compassion not obtain unlimited Samadhis and eloquence, I vow not to achieve the Correct-Awakening.

Should any living being who recites and holds the holy mantra of Great Compassion not obtain whatever he seeks in his present life, then it cannot be called the Dharani of the Great Compassionate Heart, unless it is used by those who are not virtuous or not completely sincere.

If a woman dislikes her female body and wishes to become a male, if she recites the phrases of the Great Compassion Dharani but can not change from a female to a male, I vow not to achieve the Correct-Awakening. However, if she arouses even a slightest doubt, her wish will not be satisfied.

If any living being usurps the drinks, foods, or possessions of Sanghas (group of monks), even though one thousand Buddhas appear in the world, he will not get to repent and reform. Even if he repents, his sins will not be eliminated. But now, by reciting this Great Compassion holy mantra, his sins will be eliminated. If anyone usurps, eats, or uses the drinks, foods, or possessions of Sanghas, he must repent to teachers of the ten directions to eliminate his sins. Now, when he reties this Great Compassion Dharani, the teachers of the ten directions will come to bear witness, and then all his weighty sins and hindrances will be eliminated.

All evil karma and weighty sins such as the ten evil deeds, the five rebellious sins, slandering people, slandering the Dharmas, breaking the Abstinent-precepts (*), breaking other precepts, destroying stupas (holy towers), wrecking temples, stealing properties of Sanghas, and profaning Brahma (pure) practices, can be completely eliminated (by reciting this Dharani), except this: if one has doubts about this Dharani, then even his small sins and light karma cannot be eliminated, not to mention the weighty sins. Although the weighty sins do not disappear immediately, the reciting can still be the cause of Bodhi in the future.”

(* Abstinent-precepts: The precepts of Tzie/Zhai. To observe these precepts, one must:
1. eats only vegetarian food;
2. takes only one meal before noon each day, eating after noon is prohibited;
3. also keeps the five basic precepts: no killing, no stealing, no sexual misconduct, no false speech, no consumption of alcohol.)

Avalokitesvara Bodhisattva continued to say to the Buddha:
“People and gods who recite and hold the Great Compassionate Heart Dharani will obtain fifteen kinds of good birth and will not suffer fifteen kinds of bad death. The bad deaths are:

1. They will not die of starvation or poverty;
   2. They will not die from having been yoked, imprisoned, caned or otherwise beaten;
   3. They will not die at the hands of hostile enemies;
   4. They will not be killed in military battle;
   5. They will not be killed by tigers, wolves, or other fierce beasts;
   6. They will not die from the venom of poisonous snakes, black serpents, or scorpions;
   7. They will not drown or be burned to death;
   8. They will not be poisoned to death;
   9. They will not be killed by mediumistic insects;
   10. They will not die of madness or insanity;
   11. They will not be killed by landslides or falling trees;
   12. They will not die of nightmares sent by evil people;
   13. They will not be killed by deviant spirits or evil ghosts;
   14. They will not die of evil illnesses that bind the body;
   15. They will not commit suicide;

Those who recite and hold the Great Compassion Holy Mantra will not suffer any of these fifteen kinds of bad death and will obtain the following fifteen kinds of good birth:

1. Their place of birth will always have a good king;
   2. They will always be born in a good country;
   3. They will always be born at a good time;
   4. They will always meet virtuous friends;
   5. The organs of their body will always be complete;
   6. Their hearts of Way(Bodhi) will be pure and mature;
   7. They will not violate the prohibitive precepts;
   8. All their relatives will be kind and harmonious;
   9. They will always have the necessary wealth and goods in abundance;
   10. They will always obtain the respect and help of others;
   11. Their possessions will not be plundered;
   12. They will obtain everything they seek;
   13. Dragons, gods, and good spirits will always protect them;
   14. In the place where they are born they will see the Buddha and hear the Dharma;
   15. They will awaken to the profound meaning of that Proper Dharma which they hear.

Those who recite and hold the Great Compassionate Heart Dharani will obtain these fifteen kinds of good birth. All gods and people should constantly recite and hold it without laziness.”

After saying that, Avalokitesvara Bodhisattva joined his palms and stood upright in front of the congregation, aroused his great compassionate heart for all living beings, smiled and in this way spoke the Sacrosanct Wonderful Phrases of the Vast, Perfect, Unimpeded, Great Compassionate Heart Great Dharani. The Dharani is:

Namo ratna-trayaya
Namo ariya-valokite-svaraya
Bodhi-sattvaya Maha-sattvaya Maha-karunikaya
Om sarva rabhaye sudhanadasya
Namo skritva imam
arya-valokite-svara ramdhava
Namo narakindi hrih Maha-vadha-sva-me
Sarva-arthato-subham ajeyam
Sarva-sata Namo-vasat Namo-vaka mavitato
Tadyatha
Om avaloki-lokate-karate-e-hrih Maha-bodhisattva
Sarva sarva
Mala mala
Mahi Mahi ridayam
Kuru kuru karmam
Dhuru dhuru
vijayate Maha-vijayati
Dhara dhara dhrini
svaraya cala cala
Mama vimala muktele
Ehi ehi sina sina
arsam prasari
visva visvam prasaya
Hulu hulu mara
Hulu hulu hrih
Sara sara Siri siri Suru suru
Bodhiya Bodhiya Bodhaya Bodhaya
Maitreya narakindi dhrish-nina bhayamana svaha
Siddhaya svaha
Maha siddhaya svaha
Siddha-yoge-svaraya svaha
Narakindi svaha
Maranara svaha
sira simha-mukhaya svaha
Sarva maha-asiddhaya svaha
Cakra-asiddhaya svaha
Padma-kastaya svaha
Narakindi-vagalaya svaha
Mavari-sankharaya svaha
Namo ratna-trayaya
Namo arya-valokite-svaraya svaha
Om Sidhyantu mantra padaya svaha

When Avalokitesvara Bodhisattva finished speaking this mantra, the earth shook in six ways. The heavens rained down precious flowers, which fell in colorful profusion. All the Buddhas of the ten directions were delighted, while the heavenly demons and Exterior-paths practitioners were so frightened that their hair stood on end. Everyone in the congregation achieved different fruitions, including the fruitions of stream-enterer (srota-apanna), once-returner (sakrd-agamin), non-returner (Anagamin), and Arhat; others achieved the first Bhumi(stage of Bodhisattva), the second Bhumi, the third, fourth, fifth …… up to the tenth Bhumi. Innumerable living beings aroused the Bodhi-Heart (The resolve to save all living beings and help them to achieve the Correct Awakening).

Then the great Brahma heavenly king arose from his seat, tidied up his clothes, joined his palms respectfully, and said to Avalokitesvara Bodhisattva: “How virtuous, Mahasattva! I had attended innumerable Buddha-Congregations and heard myriads of Dharmas and Dharanis, but never before had I heard such Sacrosanct Wonderful Phrases of the Unimpeded Great Compassionate Heart’s Great Compassion Dharani. Mahasattva, please tell us the feature and characteristics of this Dharani, all of us will be pleased to know that.”

Avalokitesvara Bodhisattva told the Brahma king: “For the convenience of benefiting all living beings, you have asked me this question. Now you listen carefully, and I will tell you in brief.”

Avalokitesvara Bodhisattva said: “It is the great merciful and compassionate heart, the impartial heart, the motionless heart, the unpolluted and unattached heart, the emptiness-observing heart, the respectful heart, the humble heart, the uncluttered heart, the non-view and non-grasping heart, and the uppermost Bodhi-Heart. You should know that such hearts are the feature and characteristics of this Dharani, you should practice according to them.”

Then the great Brahma king said: “We now know the feature and characteristics of this Dharani, from now on, we will recite and hold it and will never dare to forget or loss it.”

Avalokitesvara Bodhisattva said: “If any virtuous men or virtuous women, who recite and hold this holy Dharani, can arouse the vast Bodhi-Heart that vow to ferry all living beings to the shore of liberation, keep the Abstinent-precepts(*) bodily, arouse the heart of equality towards all living beings, keep reciting this Dharani without interruption, reside in a clean room, wash themselves clean, wear clean clothes, hang up streamers and light up lamps, make offerings with fragrances, flowers, vegetable foods of hundreds of tastes, make their hearts stay still at one place, do not think about others, and recite and hold this Dharani according to the Dharma, then, Sunlight Bodhisattva, Moonlight Bodhisattva and innumerable gods and immortals will come to bear witness and enhance the efficacy of their recitation.”

“At that time, I will illuminate them with a thousand eyes, and protect and support them with a thousand hands. From then on, they will be able to master all worldly literature, and will perfectly understand all Exterior-paths’ theories and sorceries, as well as the Veda Scriptures.”

“One who recites and holds this holy mantra can heal all the 84000 kinds of diseases of the world, without exception. He also can command all ghosts and spirits, vanquish heavenly demons, and tame all Exterior-paths practitioners.”

“If one is reading Sutras or practicing Dhyana (Zen) in a mountain or a wild field, and some mountain-spirits, various ghosts, demons, monsters or Devas come to disturb and make him unable to concentrate, recite this mantra once, then all those ghosts and spirits will be tied up.”

“If one can recites this Mantra in accord with Dharma and arouse merciful and compassionate heart towards all living beings, I will then command all virtuous gods, dragon kings, and Vajra Secret-Traces Divinities to always follow and guard him, never leaving his side, guarding him as their own eyes and lives.”

Then Avalokitesvara Bodhisattva said the Gatha:

“I command the Vajra Secret-Traces Knights: Ucchusma, Kundalin, Ankusa, and the eight clans’ powerful knight Shankara,
to guard the Mantra-holders constantly;

I command Mahesvaras, Narayana, Kumbhiraba and Kapila,
to guard the Mantra-holders constantly;

I command Pajis, Sahassakkhas, perfect-virtuous chebuds and Kimnaras,
to guard the Mantra-holders constantly;

I command Sajamahoras, Kumbhandas, Katabhutanas, and Banjras,
to guard the Mantra-holders constantly;

I command Bhipagara kings, and morality Vitasaharas,
to guard the Mantra-holders constantly;

I command Brahma king Sambra, the five clans of pure-abode heavens and Yamarajas,
to guard the Mantra-holders constantly;

I command Sakra Devanam indra, the Lord of the thirty-three heavens, Sarasvatis, and Vardhanas,
to guard the Mantra-holders constantly;

I command Dhritarastra king, Haritis, goddess and great strength gods,
to guard the Mantra-holders constantly;

I command Virudhaka king, Virupaksa king and Vaisravana king,
to guard the Mantra-holders constantly;

I command the Golden Peacock King, and the twenty-eight clans of great immortals,
to guard the Mantra-holders constantly;

I command Manibhadra, and Pancika-imperator Phalava,
to guard the Mantra-holders constantly;

I command Nanda, Upandanda, and the Sagara dragon-king Ibhra,
to guard the Mantra-holders constantly;

I command the Asuras, Gandharvas, Karunas, Kimnaras, and Mahoragas,
to guard the Mantra-holders constantly;

I command the gods of water, fire, thunder, lightning, Kumbhanda king and Pisacas,
to guard the Mantra-holders constantly;

“Those virtuous gods, dragon-kings and goddess, each along with 500 retinues of great-strength Yaksas, will always follow and guard the holders of the Great Compassion Holy Mantra. If the Mantra-holder dwells and sleeps alone in an uninhabited mountain or wilderness, those virtuous gods will guard him by turns to eliminate misfortunes. If the Mantra-holder loses his way deep in the mountain, because of reciting this Mantra, the virtuous gods and dragon-kings will transform themselves into virtuous people and tell him the correct way. If the Mantra-holder lacks water or requires fire in a mountain, forest, or wilderness, the dragon-kings will protect him by miraculously creating water and fire for him.”

Avalokitesvara Bodhisattva then said a misfortune-eliminating and refreshingly cool Gatha(verse):

“When walking in wilderness, mountain or marsh,
if encountering tigers, wolves, or other fierce beasts,
or snakes, spirits, demons, monsters, ghosts,
they will be unable to harm the Mantra-holder when they hear this Mantra;

When voyaging on river or sea,
poisoned dragons, flood dragons and Makaras,
Yaksas, Rakshas, fishes, and soft-shelled turtles,
will dodge when they hear this Mantra;

If besieged by battle arrays or robbers,
or being robbed by villains,
recite the Great Compassion Dharani sincerely,
those villains will show mercy and go back;

If one is imprisoned by government official,
jailed, chained and locked,
recite the Great Compassion Dharani sincerely,
the officer will show mercy and set him free;

If entered a house of a poisonous insects raising family in a wild way,
the family purpose to venom with drinks, foods or medicines,
recite the Great Compassion Dharani sincerely,
the poison will turn to nectar;

When a woman is giving birth to a child,
evil demons comes to obstruct the birth and causing suffering and oppressive pain,
recite the Great Compassion Dharani sincerely,
the demons will disperse, leaving a safe and comfortable birth;

If evil dragons or pestilence ghosts spread poison,
people are infected by pyrexia and about to die,
recite the Great Compassion Dharani sincerely,
diseases will be healed and lives of people will be lengthen;

If evil dragons or ghosts spread the tumescent diseases,
people suffer from carbuncles, sore, abscess, ulcer and bleeding,
recite the Great Compassion Dharani sincerely,
then spit three times to the abscesses and it will be cured.

If there are muddled and wicked living beings who aroused immoral minds,
causing hatred by sending nightmares, ghosts and curses to you,
recite the Great Compassion Dharani sincerely,
then the hexes and evil spells will return to its original senders.

When Dharma is about to disappear,
the world is evil, feculent and disordered,
poeple’s sexual desire are like raging fire,
their hearts are deluded and they confuse right and wrong.
They have adulteries behind their spouses,
and think of lust days and nights ceaselessly.
If they can recite the Great Compassion Dharani sincerely,
the fire of sexual desire will quench and the evil minds will extinguish.

If I glorify the effect and power of this Mantra in detail,
even one kalpa is not enough for the glorification.”

Then Avalokitesvara Bodhisattva told the Brahmas: “Recite this Mantra 5 times, use threads of 5 colors to tie knots, then recite the Dharani 21 times, tie 21 knots, wear it on neck. This Mantra has been spoken by previous 9.9 billions Ganges-river-sands Buddhas.

Those Buddhas spoke this Mantra for the practitioners who practice the six Perfections (Paramita) but have not yet fulfilled them, to make them succeed quickly;

For those who have not yet aroused Bodhi-Heart, to make them arouse their Bodhi-Heart quickly;

For Sravakas who have not yet achieved fruitions, to make them achieve fruitions quickly;

For all gods and supernatural persons in the three-thousand-great-thousand worlds, who have not yet aroused the unsurpassed Bodhi-Heart, to make them arouse the Bodhi-Heart quickly;

For all living beings who have not yet gained the root of faith in Mahayana, with the mighty holy power of this Dharani, their seeds of Mahayana and Dharma-buds will grow quickly; with the power of my expedients, mercy and compassion, all of their needs will be supplied.

For those living beings of the three evil paths, who live in the gloomy regions of the three-thousand-great-thousand worlds, when they hear this Mantra, they will all be free from suffering;

For Bodhisattvas who have not yet achieved the first Bhumi, to make them achieve quickly, and make them achieve even up to the tenth Bhumi, and even up to the Buddhahood, with the thirty-two marks and the eighty minor marks achieved naturally.

If a Voice-Hearer (Sravaka) once hears this Dharani pass by his ears, if he practices and writes this Dharani, and if he settles down with straightforward heart in accord with Dharma, then he will naturally achieve the four Sramana-fruits even if he does not seek for the fruitions.

Suppose all the mountains, rivers, cliffs, and oceans in the three-thousand-great-thousand worlds can be boiled; the Sumeru mountains and Cakravada-parvata mountains can be shaken, and grinded to dust, all living beings of that magnitude will arouse the unsurpassed Bodhi-Hearts [by the power of this Dharani].

If anyone prays for any wish in his present life, he should keep the Abstinent-precepts(*) and keep reciting this Dharani for 21 days, then his wishes will certainly be fulfilled. From the verge of the previous birth-and-death to the verge of the next birth-and-death, all his evil karmas will be cleaned up. In the three-thousand-great-thousand worlds, all the Buddhas, Bodhisattvas, Brahmas, Sakra Devanam-Indra (heavenly lord), the four guardian gods, divinities, immortals, and dragon-kings, will bear witness.”

(* Abstinent-precepts: The precepts of Tzie/Zhai. To observe these precepts, one must:
1. eats only vegetarian food;
2. takes only one meal before noon each day, eating after noon is prohibited;
3. also keeps the five basic precepts: no killing, no stealing, no sexual misconduct, no false speech, no consumption of alcohol.)

“If a human or heavenly being, who recites and holds this Dharani, baths in a river or a sea, the nearby living beings wet by his bath-water will have all their weighty sins cleaned and be reborn in pure-lands of other directions. They will be born through miraculous creation from lotuses, and will not undergo birth from wombs, moistures, or eggs. How much more so, for those who recite and hold this Dharani themselves!”

“If one who recites and holds this Dharani is walking, a wind blows his hair and clothes, then the living beings blown by the wind that previously touched the Mantra-holder will have all their heavy obstructions and evil karmas cleansed, will not continue to suffer from karmas of the three evil paths, and often be born in front of Buddhas. It should be known that the Mantra-holder’s blessings, virtues, and fruit-repayments will be unimaginable.”

“If the Mantra-holder says anything, no matter good or bad, it sounds like pure Dharma-sound to all heavenly demons, Exterior-paths practitioners, gods, dragons, ghosts, and spirits, thus they will respect the Mantra-holder as if he were a Buddha.”

“As to one who recites and holds this Dharani, we should know that he is a store of Buddha-bodies, because he is cherished by 9.9 billions Ganges-river-sands Buddhas;

We should know that he is a brilliant light store, because he is illuminated by the light of all Tathagatas;

We should know that he is a store of mercies and compassions, because he constantly saves living beings with this Dharani;

We should know that he is a wonderful-Dharmas store, because this Dharani includes all Dharani-Gates;

We should know that the he is a store of Dhyana and Samadhi, because hundreds of thousands of Samadhis often appear in front of him;

We should know that the he is an Empty Spaces store, because he constantly observes living beings with wisdom of emptiness;

We should know that the he is a store of intrepidities, because he is constantly guarded by dragons, gods, and virtuous gods;

We should know that the he is a Wonderful Language store, because the Dharani-Sound come from his mouth is uninterrupted;

We should know that the he is an Eternally-Abiding store, because the three-disasters and evil-kalpas cannot harm him;

We should know that the he is a Liberation store, because heavenly demons and Exterior-paths practitioners cannot detain him;

We should know that the he is a Medicine-King store, because he constantly heals living beings with this Dharani;

We should know that the he is a supernatural power store, because he can freely travel round the Buddha-Worlds.

The glorifications for the merits and virtues of the Mantra-holder are endless.”

“Virtuous men, if one tires of the sufferings of the world and seeks for happiness of long life, he should settle down in an unoccupied and clean place, make a pure Secure Boundary, recite this Dharani towards his clothing, water, foods, fragrances, or medicines for 108 times and then use them, then he will certainly gain a long life. If he can make a Secure Boundary, accept and hold the Dharani in accord with Dharma, then all things will be achievable.”

“The method of making a Secure Boundary is:

Recite the Dharani 21 times towards a knife, and then countermark the ground with the knife to make a boundary;

or recite the Dharani 21 times towards some clean water, and then sprinkle it around as the boundary;

or recite the Dharani 21 times towards some white mustard seeds, and then scatter them around to mark a boundary,;

or make a boundary by mental visualisation;

or recite the Dharani 21 times towards some clean ashes(of Incense) and use them to mark a boundary;

or recite the Dharani 21 times towards a five-colored thread and then make a closed circle on the ground with the threads as a boundary.

All of these will do.

If one can accept and hold the Dharani in accord with the Dharma, he will achieve the fruit naturally.”

“If anyone just hears the name of this Dharani, his weighty sins of births and deaths of countless kalpas will be eliminated, how much more so, of those who recite and hold this Mantra themselves! If anyone can know and recite this holy Mantra, we should know that he has already offered and sustained innumerable Buddhas and have widely planted his virtuous roots. If he can recite and hold the Dharani in accord with Dharma to relieve all living beings from sufferings, we should know that he is the one with the great compassionate heart, and will become a Buddha soon.”

“If he recites the Dharani for all living beings that he sees, make them hear the Dharani and make it become a cause of their achievement of Bodhi, then, his merits and virtues are immeasurable, boundless, and cannot be praised completely.”

“If he can, with pure sincerity, apply his heart to keep the Abstinent-precepts, repent the previous sins on behalf of all living beings, also repent his own various sins accumulated in countless past kalpas, keep reciting this Dharani and never allow the sound of recitation to be interrupted, then he will achieve the four Sramana-fruits in his present life; if he has excellent talent for Dharma (literally: sharp root) and masters the skillful means of Wisdom-Observing, then achieving the fruits of ten Bhumis is not difficult for him, not to mention those small worldly blessings. All his wishes will be fulfilled.”

“If he wishes to command ghosts, he should find a skull in the wild, wash it clean, set up a Mandala(altar) in front of a statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva, and make offerings of multifarious fragrances, flowers, drinks, and vegetable foods. Do this day after day, then 7 days later, the ghost will appear and obey his orders.”

“If he wish to command the four guardian gods, he should recite towards a sandalwood and burn it, then he will achieve the goal – because the power of the Bodhisattva’s great compassionate vows are deep and weighty, and the power of this holy Dharani is mighty and vast.”

The Buddha told Ananda: “When there are catastrophes in a country, if the king of the country can manage state affairs according to correct laws, be liberal toward people and animals, not to do anybody an injustice, absolve people from blames, and for 7 days and 7 nights, keep both his body and his mind sincere and diligent, and in this way recite and hold this Great Compassionate Heart Dharani Holy Mantra, then all the catastrophes of his country will disappear, the five kinds of crops will be abundant and his people will live in peace and happiness.”

“If a country is being frequently invaded by enemies from other countries, people are unsafe and ministers are traitorous, pestilences are spreading everywhere, the rains and the droughts are unbalanced and unseasonable, or even the sun and the moon lost their accuracy, when such disasters come, the people should make a statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva and set it facing the west, make offerings to it sincerely with fragrances, flowers, streamers, precious canopies, or vegetable foods and drinks of hundreds of tastes, and, for 7 days and 7 nights, if the king of the country can keep both his body and mind sincere and diligent, and in this way recite and hold the Sacrosanct Wonderful Phrases of this Dharani, then the foreign enemies will be tamed of themselves, they will return to their own countries and make no further disturbance. These countries will be in communication and will have friendly relations, the princes and officers will be loyal, the queen, the prince’s wife, and the maids will also be loyal to the king. Dragons, ghosts and spirits will protect this country, the rains will be seasonal, the fruits will be abundant, and the people will be happy.”

“If anyone in a family gets a serious evil disease, or if hundreds of monsters appear, or if ghosts, spirits, and demons deplete and demolish the family; or if some villains malign the family and plot to harm them; or if the members of the family are disharmonious, they should set up a Mandala(altar) in front of a statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva, recite the name of Avalokitesvara Bodhisattva with their deep-felt sincere heart, and then recite this Dharani fully 1000 times, then all those misfortunes will disappear, the family will be peaceful forever.”

Ananda asked the Buddha: “Bhagavan, what is the name of this Mantra? How should we accept and hold it?”

The Buddha told Ananda: “This holy Mantra has many names, one of them is Vast, Great, Perfect, another is Unimpeded Great Compassion, another is Relieving Sufferings Dharani, another is Lengthening Life Dharani, another is Extinguishing Evil Destinies Dharani, another is Breaking Evil Karma Hindrances Dharani, another is Wish-Fulfilling Dharani, another is The Dharani Of The Freedom In Accord With The Heart, another is Quickly Exceeding The Upper Stages Dharani. Thus should you accept and hold it.”

Then Ananda asked the Buddha: “Bhagavan, what is the name of this Bodhisattva-Mahasattva, who is so good to teach us this Dharani?”

The Buddha said: “This Bodhisattva is called Avalokitesvara, the Unrestricted One, also called Nipping a Lariat, also called A Thousand Bright Eyes. Virtuous man, this Avalokitesvara Bodhisattva has unimaginable mighty and holy powers. Uncountable kalpas before, he had already been a Buddha named True Dharma Brightness Tathagata. Because of the power of his great compassionate vows, and in order to call upon all Bodhisattvas to comfort and please all living beings, he appears as a Bodhisattva. All of you, including the Bodhisattvas, Brahmas, Gods of the 33 heavens, dragons, and divinities, should show respect to him, do not despise him. All heavenly and human beings should constantly make offerings to him and recite his name absorbedly, then they will get infinite blessings and eliminate countless sins, and at the end of their lives, they will be reborn in the Pure Land of Amitabha Buddha.”

The Buddha told Ananda: “This holy Mantra spoken by Avalokitesvara Bodhisattva is true, real, and not false. If you wish to invite this Bodhisattva to come, recite the Mantra 21 times towards a Guggula Incense and burn it, then this Bodhisattva will come.”

“If being possessed by a soul of cat, find a dead cat’s skull, burn it to ashes, mix the ashes with clean soil, and then use them to shape a cat. In front of a statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva, recite the Dharani 108 times towards a wrought iron knife, and then cut the model into 108 pieces with the knife. Recite once, cut once, and say his name once, then the cat’s soul will leave and never return.”

“If harmed by mediumistic insects(Gu), mix Karpura(Dragon Brain Incense) with a same bulk of Guggula Incense, add 1 bowl of Well-flower-water and decoct them into 1 bowl of decoction; when done, recite the Dharani 108 times towards the decoction in front of a statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva, then take the decoction, the illness will be healed.”

(*[Note] Well-flower-water: the purest water from a well – each morning, the very first bucket of water from the well)

“If bitten by fierce snakes or scorpions, recite the Dharani 7 times towards some powder of dry gingers, apply the powder on the bite and they will be healed.”

“If someone plots to harm you because of hatred and resentment, you should find some clean soil, or flour, or wax, to shape the enemy’s body. In front of a statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva, recite the Dharani 108 times towards a wrought iron knife, then cut the model into 108 pieces with the knife. Recite once and cut once and say his name once, and then burn up all 108 pieces. After that, the enemy will be happy, will respect you and will like to befriend you for his entire life.”

“If you have the eye-diseases of dimmed vision or blindness, or if your eyes are covered by a white haze or a red film, you should find a Haritaki fruit, an Amala fruit, and a Vihetaki fruit, and grind them into powder. During the grinding, you must guard their purity: do not be seen by women who have just given birth, or by pigs or dogs, and you should keep reciting a Buddha’s name, mix the powder with white honey or human milk. The human milk must be from a mother of a boy, not from mothers of girls. When the medicine is done, in front of a statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva, recite the Dharani 1008 times towards the medicine, then apply it on the sick eyes for fully 7 days, stay in a quite room and do not be exposed to wind, then the eyes will recover, the white haze and red film will disappear, and the eyesight will be very clear.”

“If you are afflicted by recurrent fevers, recite the Dharani 21 times towards the skin of a tiger, panther, or a wolf, place the skin on your body and the fever will be healed. The skin of a lion is best.”

“If someone is bitten by a snake, get some earwax of that person, recite the Dharani 21 times towards the earwax, apply them on his sore, then it will be healed.”

“If an evil fever enters your heart, and it is so oppressive that makes you even wish to die, in this case, you should find a peach-glue as big as a normal peach, add 1 bowl of clean water and decoct them into a half bowl of decoction. When done, recite the Dharani 7 times towards the decoction, take them all, than the disease will be healed. The medicine should not be decocted by a woman.”

“If you are possessed by a ghost, recite the Dharani 21 times towards a Guggula incense and burn it to fume the nostrils, further, make 7 pills of Guggula each as big as a rabbit dung, recite the Dharani 21 times towards them and take them, then you will be cured. Be careful: do not drink alcohol, do not eat meat or the five-pungencies, and do not abuse others. If you find some Manahsila (realgar), mix it with white mustard seeds and YanSheng-salt, then recite the Dharani 21 times towards the mixture and burn it under the bed of the patient, then the possessing ghost will run away and not dare to stay.

(*[Note] The five-pungencies are: onions, leeks, garlic, chives or shallots)

“For deafness, recite the Dharani towards some sesame oil and drop the oil into ears, then the disease will be healed.”

“If someone is suffering from hemiplegias, his nose is blocked and his hands and feet cannot move because of apoplexy, you should mix some sesame oil with Green-wood-spice and decoct them, recite the Dharani 21 times towards the mixture, and rub it on the body, then the diseases will forever be healed. Another prescription: recite the Dharani 21 times towards some pure cow ghee, and rub it on the body, then the diseases will also be healed.”

“For dystocias, recite the Dharani 21 times towards sesame oil and apply on both the navel and the jade-gate of the woman who is giving birth, then there will be an easy birth.”

“If a baby dies in a pregnant woman’s womb, find one large Lerng(*) of hyssops, mix it with 2 bowls of clean water, and decoct them into 1 bowl of decoction. Recite the Dharani 21 times towards the decoction and let the woman take it, then the dead baby will come out, and the woman will not be in pain. If the placenta does not come out, let her take this medicine again and it will be fine.”

(* Lerng: a Chinese measurement)

“If you have a disease that your heart is often attacked by an unbearable pain, this is called Hidden Corpse Disease. Find a Fume-Land Incense with mature nipples, recite the Dharani 21 times towards it, chew and swallow it – no matter more or less. After some time, it will cause vomiting or diarrhoea, then the disease will be healed. Do not eat any of the five-pungencies, do not eat meat, and do not drink alcohol.”

“If burned by a fire, recite the Dharani 21 times towards some dung of black cows, apply them on the sores, the pain will be healed.”

“If one’s heart is being attacked by ascarids, recite the Dharani 21 times towards a half bowl of urine of a white horse and take it, then the disease will be healed. If the disease is serious, take more medicine up to 1 bowl, then the ascarids will come out like a linked rope.”

“For a Nail-sore, find some Ling-Sil-leaves, grind them and get the juice, recite the Dharani 21 times towards the juice, apply the juice to the sore, pull the sore out by the root and it will be healed immediately.”

“If one’s eyes were bitten by flies, find some new dung of donkey, filter it and get the liquid, recite the Dharani 21 times towards the liquid, drop it into the eyes when lying on the bed at night, then the disease will be healed.”

“For bellyaches, mix Well-flower-water with YanSheng-salt to make 21 pellets, recite the Dharani 21 times towards them, take half a bowl of the medicine, then the disease will be healed.”

“For red-eyed diseases, or neoplasms in eyes, or cataracts, find some leaves of Chinese-wolfberry (Gau-Gey), grind them and get their juice, recite the Dharani 21 times towards the juice, soak a bronze copper coin in the juice overnight, recite the Dharani towards it 7 more times, drop the juice into the eyes, then the disease will be healed.”

“If someone is afraid and not peaceful at night, and he may even be frightened when entering or leaving a house, he should make a rope with white threads, recite the Dharani 21 times towards it, tie it into 21 knots, and wear it on his neck, then the fear will disappear. Not only will his fear disappear, his sins will also be eliminated.”

“If some unexpected calamities come to your household, find a guava branch, cut it into 1008 segments, smear some ghee and honey on both ends of them, recite the Dharani once and burn one segment, burn up all 1008 segments in this way, then all calamities will disappear. This must be done in front of a Buddha.”

“If you recite the Dharani 21 times towards a white flagleaf and tie it to your right arm, you will always win others in all fighting places and debating places.”

“If you find some leaves and branches of Sami(*), cut them into 1008 segments, smear some true-cow-ghee and white-honey-cow-ghee on both ends of them, recite the Dharani once towards each segment and burn it, and burn up all 1008 segments in this way. Do this 3 times each day, 1008 times each time, for 7 days, then you, as a Mantra-master, will realize the Through-Wisdom of yourself.”

(* Sami: Chinese wolfberry / medlar)

“If you wish to tame powerful ghosts or spirits, find some Wood-Wan-Tzee, recite the Dharani 49 times towards them, smear some ghee and honey on them, and burn them up. This must be done in front of a statue of Great Compassionate Avalokitesvara Bodhisattva.”

“If you put 1 large Lerng of bezoar(Cow yellow) into a lapis-lazuli bottle, then put the bottle in front of a statue of Great Compassionate Avalokitesvara Bodhisattva, recite the Dharani 108 times toward it, apply the bezoar on your body and dot it on your forehead, then all gods, dragons, ghosts, spirits, human and non-human beings will be pleased.”

(* Lerng: A Chinese measurement)

“If being chained and locked, find some dung of white pigeons, recite the Dharani 108 times towards them, smear them on your hands and rub the chains and locks, then the chains and locks will open of themselves.”

“If a husband and wife have a disharmonious relationship and their situation is like that of water and fire, find some feathers of the tail of mandarin ducks, in front of a statue of Great Compassionate Avalokitesvara Bodhisattva, recite the Dharani 1008 times towards the feathers and let the couple wear them, then the couple will be delightful, and will love and respect each other unto the end of their lives.”

“If the seeds and fruits in your farm are being eaten by insects, find some clean ashes, or clean sands, or clean water, recite the Dharani 21 times towards them, sprinkle them around the farm and the seedlings, then the insects will quit. If you sprinkle some Mantra-water on the fruit trees, the insects will not dare to eat the fruits.”

The Buddha told Ananda: ”
For richness, treasures, or various valuables and necessities, use the Wish-Fulfilling Pearl Mudra(gesture).

For seeking stable life in various unstable situations, use the Pasa(lasso / lariat) Mudra.

For various diseases in abdomen, use the Precious Bowl Mudra.

For vanquishing all demons, monsters, ghosts, and spirits, use the Precious Glave(double edge sword) Mudra.

For vanquishing all heavenly demons and deities, use the Vajra Mudra.

For taming all enemies, use the Vajra Pestle Mudra.

For eliminating all fears in any situation, use the Fearless-Giving (Abhayam-dada) Mudra.

For healing dim eyes, use the Sun-Quintessence Mani Mudra.

If one has a disease caused by the poison of heat and seeks for refreshing coolness, he should use the Moon-Quintessence Mani Mudra.

For high positions and promotions, use the Precious Bow Mudra.

For meeting all virtuous friends as soon as possible, use the Precious Arrow Mudra.

For healing various diseases on one’s body, use the Willow Branch Mudra.

For eliminating evil obstacles and misfortunes of one’s body, use the White Whisk Mudra.

For good harmony among all relatives, use the Precious Vase Mudra.

For evading all tigers, wolves, jackals, panthers, and other fierce beasts, use the Shield Mudra.

For always resting in peace and avoiding being imprisoned, use the Axe-Tomahawk Mudra.

For commanding men and women, use the Jade Bracelet Mudra.

For various merits and virtues, use the White Lotus Mudra.

For rebirth in pure lands of the ten directions, use the Blue Lotus Mudra.

For great wisdom, use the Precious Mirror Mudra.

For personally meeting all Buddhas of the ten directions, use the Purple Lotus Mudra.

For underground precious deposits, use the Precious Box Mudra.

For achieving the Way(Tao) of immortals, use the Five Colored Cloud Mudra.

For rebirth in Brahma heaven, use the Bath Bottle Mudra.

For rebirth in heavenly palaces, use the Red Lotus Mudra.

For vanquishing traitors of other places, use the Precious Halberd Mudra.

For summoning all virtuous heavenly gods, use the Precious Trumpet Shell Mudra.

For commanding all ghosts and spirits, use the Skull Staff Mudra.

For the Buddhas of the ten directions coming to receive you with their hands quickly, use the Prayer Beads Mudra.

For achieving all superior wonderful Brahma sounds, use the Precious Bell Mudra.

For the ability of eloquent, clever, and wonderful speech (mouth karma), use the Precious Seal Mudra.

To be constantly guarded by virtuous gods and dragon kings, use the Kusinagara Iron Hook Mudra.

For mercifully sheltering and protecting all living beings, use the Tin Staff Mudra.

For making all living beings always respect and love each others, use the Joining Palms Mudra.

For always being reborn beside Buddhas for all lifetimes, use the Nirmana(Miraculously Created) Buddha Mudra.

To be always reborn in the palaces of Buddhas for all lifetimes, and never be born from a womb, use the Nirmana-Palace Mudra.

For eruditeness, use the Precious Sutra Mudra.

If you wish that from your current incarnation(lifetime) to the incarnation that you are a Buddha, you will never retrogress from or lose the Bodhi-Heart, use the Non-retrogression Gold Wheel Mudra.

If you wish that the Buddhas of the ten directions will come quickly to rub your summit and award you the mark of future Buddhahood, use the Summit Nirmana Buddha Mudra.

For fruits, melons, and various crops, use the Grape Mudra.

There are thousands of such requesting Mudras, now I have just briefly said some of them.”

Sunlight Bodhisattva then spoke a great holy Mantra for those who accept and hold the Great Compassionate Heart Dharani to protect them:

“Namo Buddha Kunami, Namo Dharma Mahadi, Namo Sangha Tayeni, DhriBhuBhi Sattva Yam Namo”

“This Mantra can extinguish all sins, and can evade demons and natural disasters. If one can recite the Dharani once and bow to the Buddhas once, 3 times daily, recite the Dharani and bow to the Buddhas, then in his next lifetime, he will gain the delightful fruit-repayment that all of his facial features are handsome.”

Moonlight Bodhisattva also spoke a Dharani to protect practitioners:

“Sumdhidi Tusuza Ahjamidi Uduza SumKiza Bolaidi Yemijaza Uduza Kuladiza Kimoza Svaha”

(* in the above sentence, the ‘z’ should be pronounced as [tz])

“Recite this Mantra five times, making a Mantra-Rope with five colored threads, and wear it on where it is sore. This Mantra had been spoken by the previous 40 Ganges-river-sands Buddhas, now I also speak it, for supporting all practitioners, for eliminating all obstacles and calamities, for healing all serious diseases and relieving all sufferings, for accomplishing all virtuous Dharmas, for eliminating all fears.”

The Buddha told Ananda: “You should accept and uphold this Great Compassion Dharani with a deeply pure heart, spread it abroad widely throughout Jambudvipa and never allow it to be lost. This Dharani can greatly benefit all living beings of the Three Realms of Transmigrations, all living beings suffering from diseases can use this Dharani to heal their diseases. Even a withered tree can grow new branches, flowers and fruits when someone recites this great holy Dharani towards it. Thus, it is impossible that any diseases of sentient and conscious beings cannot be healed by this Dharani.”

“Virtuous man, the mighty and sacrosanct power of this Dharani is unimaginable, is unimaginable, and one will never be able to fully praise it. If one has not extensively planted virtuous roots since the long distant past, he is not able to hear even the name of this Dharani, much less that he could see it. All of you in this congregation — the gods, human beings, dragons, spirits, should accordingly rejoice when hearing my praise. Slandering this Dharani is equal to slandering those 9.9 billion Ganges-river-sands Buddhas.

If anyone doubts, or disbelieves this Dharani, we should know that he loses great benefits forever. For billions of kalpas, he will constantly fall into the evil categories (of hell beings, hungry ghosts, and animals) and unable to escape; he will always be unable to see the Buddhas, unable to hear the Dharmas, and unable to see the Sanghas.”

After hearing the Buddha praise this Dharani, the whole congregation — the Bodhisattva-Mahasattvas, Vajra Secret-Traces Divinities, Brahmas, Sakra, gods, the four heavenly kings, dragons, ghosts, and spirits, were all delighted, they accepted the teaching respectfully and started practicing it. [1]

NOTES

[1] Great Compassion Dharani Sutra, Source Buddhism.org/sutras — translated into English by Silfong Tsun

[2] Parable of the Jewel in the Robe, Lotus Sutra, as quoted (in synopsis form) from Lotus Happiness website: https://lotus-happiness.com/seven-parables-of-the-lotus-sutra/

“Tara is the mother of all the Buddhas; when you practice Tara you become closer to Tara; you feel her motherly love. If Tara is good enough to be the mother of all the Buddhas, then she can certainly become a great mother to you, taking you into her loving care.” — Venerable Zasep Rinpoche

Green Tara Buddha is almost certainly one of the most popular Yidams in Vajrayana Buddhism. In Tibetan Buddhism especially, Green Tara is accessible to all, Mother of all the Buddhas, and virtually a “universal” symbol of Active Compassionate Wisdom. Green Tara, who is also a Savior Goddess, is as accessible to the prisoner in jail as to the most benevolent of monks — she is Universal and open to all. With her right leg outstretched, ready to leap to our aid, she is among the most approachable of Buddhist deities.

Green Tara as Chittamani Tara, her highest form of practice. Detail from a 21 Taras Thangka by Angeli Lhadripa Shkonda.

Many people don’t realize Tara has a “Highest Yoga Tantra” aspect called Chittamani Tara (translates as “Mind Jewel Tara”) — a profound “two stages” practice.

She manifests in so many ways because each of us is different. Each of us is a “world unto ourselves.” Each of us has different needs. Some of us need a Tara who is our friend. Others need a mother. Some need a ferocious mother, ready to defend us from all harm. Some of us need a “kick ass” protective Charlie’s Angel-like enforcer. And, some of us, need the guidance only available from the Highest Yoga Tantra aspects of deity practice. In the case of Tara, this is Cittamani Tara (pronounced Chittamani Tara) — the main practice of many Gelug lineage great teachers.

Everyone loves Tara!

Everyone loves Tara! Venerable Zasep Rinpoche explains, in his forthcoming book, Tara at Your Lotus Heart,

“Tara is the mother of all the Buddhas; when you practice Tara you become closer to Tara; you feel her motherly love. If Tara is good enough to be the mother of all the Buddhas, then she can certainly become a great mother to you, taking you into her loving care.”

Her loving care can be as simple as motherly protection — for which she is famous — or at this level, at the Chittamani Tara level, her motherly arms can carry us right to ultimate Enlightenment.

What’s Different with Cittamani Tara?

The mantra and overall appearance of Tara is green Tara — apart from two flowers versus one. So, what are the differences?

As this is a practice of Highest Yoga Meditation, most of the details are not revealed publically — although as a Mother Tara practice, it is a very supportive, nurturing, protective and wonderful practice (in the author’s experience.) The key practice differences are in the visualization, and mostly in the practices —  especially in three key areas (without revealing secrets):

• Body mandala — a wonderful, nurturing, compassionate and healing visualization, visualizing Taras as part of your internal body. (The net effect is quite healing and peaceful)
• Uncommon Guru Yoga — uncommon in the best possible way (an easy and affirming visualization!)
• The protectors of this mandala are all Taras — the 21 Taras! plus two other aspects of Tara. There’s no elaborate visualization, and we stay warmly in the embrace of protect Mother Tara.

There are, of course, other differences, relating to profound practices — for example, a Phowa practice that is uniquely comforting.

Which Tara is Which?

Tara is Tara. Whether Chittamani Tara (Cittamani), Green Tara, Khaidira Tara, White Tara, Red Tara, Black Tara, Yellow Tara, Blue Tara, 21 Taras, 108 Taras — these are all aspects of the glorious Mother of all the Buddhas, Tara. The distinguishing aspect is the practice  — Chittamani Tara is an advanced meditation, requiring instruction — while Green Tara’s arms are wide open to all. White Tara may specialize in “long life” — to remove the obstacles of negative health — but she is still Tara. The 21 Taras represent her many activities on our behalf, saving us from obstacles as the savior heroine — but they are Tara; and there are three full systems of 21 Taras, each with different appearances and mantras! (But they, too, are Tara!)

• For a feature on Green Tara, the protector, the savior, see>>
• For a feature on White Tara, the healer, see>> 
• For a feature on the 21 Taras according to Surya Gupta lineage (the most exotic, since all Taras have different appearances!), see>>
• For a feature on the 21 Taras according to the Aisha lineage, see>>

The different forms have different practices and instructions, and appearance also slightly vary. Chittamani Tara’s main distinguishing characteristic is that she holds two blue, fully blooming Uptala Flowers (nicknamed night-lotus) — rather than one. Some Taras have different colors of lotus or their bodies of light are a different color.

Below are two details from stunning images by the same artist — Jampay Dorje (Ben Christian, see our interview with this amazing artist here.>>) or his amazing bylined article “Meet Green Tara face-to-face” on Buddha Weekly on how to visualize Tara>>

We create our own worlds and our own Taras

The reason, in part, was explained by the very wise Gelek Rimpoche:

“We are our own creator. On the other hand, we all carry our own world — absolutely. The way I try to picture that is like we come along with our world into this collective world and “plug in.”

That way, we become part of the collective world and each other’s worlds. Then, at the end [i.e. death] I unplug and take my world somewhere else… So, truly speaking, we are our own masters, our own creators. There is no doubt about this. There is no question.

You are your own creator. You created yourself. Not as an individual being, but you created your existence, your functioning, your future, your everything. I did the same and likewise each and every one of us created our own world… everybody creates their own future.”

He explained this in an extensive teaching retreat on Chittamani (Cittamani) Tara, to explain why Tara is visualized so many ways. She is One Tara — just as all the Buddhas are One — but at the same time she has different forms, suitable to our own, individual worlds — to help us in the worlds “we have created.”

Gelek Rimpoche goes on, later in the talk, to say,

“Each and every one of us creates our own mandala… By the time you become Cittamani Tara, you will have your own Cittamani Tara pure land. The formula of how you do that is repeatable. And that is what we are trying to do with our practice, creating our own pure being and environment.”

Tara is Accessible to All

There is no question Tara is among the most beloved of Buddhist Enlightened deities. Yet, many Tara practitioners wonder why there are so many Taras: 21 Taras, 108 Taras, 1008 Taras — and more. Peaceful Taras. Motherly Taras. Green, White, Black, Blue, Red, Yellow, Gold, Orange Taras. And Taras in all four of the levels of Yogas from Kriya through to Highest Yoga Tantra. And, why do we even need a Higher Yoga Tara? What’s so special about her? Yes, she is famous as a protector, who rescues beings from trouble — but is she more than this?

There is a saying in Tibet, “All men are Chenrezig, and all women are Tara.” This isn’t a light turn of phrase. The Oneness of phenomenon is expressed in this phrase, together with many other profound concepts.

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

“Tara is everywhere. Tara is in the pure lands. Tara is here also. Why is Tara in the pure lands? Tara is in the pure lands to teach to the Bodhisattvas, the highly realized beings… Then, Tara comes down to us, many aspects of Tara — 21 Taras and so on — and there are other aspects of Tara, like Vajrayogini, Palden Lhamo, and so on and so on. Tara comes to us as deities, as Dharma protectors — so Tara is here, now.” [1]

• For a full story on Green Tara, including her 21 Praises, see>>
• For stories of Tara the Rescuer>>
• Guided video meditation for Green Tara>>
• 21 Taras book excerpt from Tara in the Palm of Your Hand by H.E. Zasep Rinpoche>>
• Tara in the Palm of Your Hand book on Amazon>>  (Affiliate link)

Tara for all levels of practice

She also appeals to all needs and levels of practice. No initiation is needed to chant her mantra — even the most casual of admirers can benefit from her practice:

Om Tare Tuttare Ture Soha

Yet Tara also has the Highest Yoga Tantra aspect known as Chittamani Tara (sometimes spelled Cittamani, but pronounced ‘ch’.) Visually, aside from two blue uptala (night lotus) flowers in full bloom, she appears to be Green Tara. (Green Tara typically has one fully open uptala in left hand (also called blue night lotus) flower  — and, in some visualizations, one which is “about to open”. Cittamani Tara has two fully open blue uptala flowers. (Sometimes, as in Khadiravani Tara — Tara of the Khadira Forest — she also has two uptala flowers.) She is described as:

“Chittamani Tara, the transcendental deity of emerald colour, with her right hand in the gesture of supreme generosity, and her left, at her heart, in the gesture of bestowing refuge in the three jewels. Each hand holds the stem of an utpala flower. She is beautifully adorned with silks and precious ornaments, seated in the centre of an aura of light with right leg extended and left drawn in. In her heart a green TAM radiates light.”

All Taras are one — even though some of the 21 Taras have multiple arms, attributes, gestures, and colours. Gelek Rimpoche, in his “Cittamani Tara Extensive Commentary,” said:

“I want you to remember the two legs of the Vajrayana, the relative and the absolute. Whether white, green, yellow, red, dark blue or multicolored, all Taras are Tara, yet each different manifestation does have some particular responsibilities, some special thing. In absolute reality, however, they are all one Tara: the activities of the enlightened beings… In that way Tara is said to be the total activity of the enlightened beings. Their activities have become a being, and that being pops up as the physical form of Tara. In the same way Avalokitesvara is the compassion of all enlightened beings and Manjushri is their wisdom. ” [2]

Tara’s forms are endless. Where there is a need, there is her emanation. Gelek Rinpoche continues:

“To make a long story short, by about this time Tara manifested so many manifestations everywhere, particularly the Twenty-One Taras and the One hundred thousand Taras. The Twenty-One Tara manifestation is very meaningful. When Tara came out of Avalokitesvara’s heart as a helper, a handy-person to all the Buddhas, this handy-person then created another handy-person, who again created another handyperson. All these big manifestations came about at that moment, particularly the White Tara for longevity. Also Rigjema, used for power. Then there is Yangchenma, who is Saraswati in Sanskrit. She is special for literature and language. All these are manifestations of Tara. Even the wrathful protector, Palden Lhamo, is a manifestation of Tara. In that case she is not a yidam but a protector. Palden Lhamo also manifested at that time.”

Chittamani Tara Highest Tantra emanation

Chittamani Tara is a Highest Yoga Tantra practice (maha anu yoga) of Tara. This does not mean She is a “higher deity” — the Boss Tara. She is still Tara. Tara is always Tara. The Enlightened Mind has no limitations in terms of form. Here, with Chittamani Tara, the form is similar to regular Green Tara — the main difference is only in the practice, and the twin blue uptala flowers visualized (instead of the single with Green Tara). There are 21 Taras, and 108 Taras for a reason — there are that many ways to practice, and more. There are even other Higher Tantric forms of Tara, including Vajrayogini.

Yet, Chittamani Tara is the “Highest Yoga” Tara from the point of view of Tantric practice as Green Tara. (Not to be confused with Cintamani Tara “Wish-fulfilling” golden Tara.)

Gelek Rimpoche quotes the root text: ” In the root text Tara herself says,

‘According to your wish I will explain how to practice the Tara tantra in the system of maha anu yoga tantra’. Although normally Tara belongs to kriya tantra, this tantra is made into maha anu yoga by Tara herself. And of course, in this particular case, there are many continuing activities through teachings, initiations, and oral transmissions.” [2] Here, Tara was speaking to the great Gelugpa Yogi Takpuwa Dorje Chang.

Cittamani Tara was revealed by Tara herself, to the great Takpu dorje Chang. Gelek Rimpoche said,

I would like to emphasize that Tara herself gave this teaching in the form of Maha Anu Yoga Tantra with the two stages and all kinds of other activities — like a mother teaching her own son. The raw words of Tara with her worm breath — that is what Cittamani is.

Maha Anu Yoga Tantra

All schools of Tantric Buddhism have forms of higher yogic practices. In the newer schools (such as Gelug) the highest tantras are Annuttaratantra (or Maha Anu Yoga) — which is associated also with Mahamudra. Highest Yoga Deity Practices in Gelugpa include:

• Guhyasamaja
• Yamantaka
• Hevajra Tantra
• Chakrasamvara Tantra (Wheel of Great Bliss)
• Vajrayogini (part of the Chakrasamvara Tantra)
• Kalachakra Tantra (Wheel of Time)
• Chittamani Tara

What is Highest Yoga Tantra? Maha Anu Yoga includes both development and completion practices, and are a “full path” to enlightenment, meant for senior practitioners — and only given by permission and empowerment. Translated Annuttarayoga means “Unexcelled Union Continuity.” These practices include subtle body yogas, with a much more involved practice aiming at complete personal transformation and realizations. They also carry a heavier commitment. It is assumed that anyone taking on Highest Yoga Tantric practices is very experienced and focused on serious progress on the path to realizations.

Source of the Chittamani teaching

Tara Herself gave the practice of Chittamani Tara to Mahasiddha Takpuwa Dorje Chang. The practice is the best known of the rarely taught “13 initiations from the Clear Vision of Gelugpa Yogi Takpuwa Dorje Chang” in the 19th century. Is this the same Tara we know and love? Yes, she’s still Green Tara, albeit a Tara who gifted us with a complete Highest Yoga Tantra practice cycle.

Chittamani Tara is a main practice of many of history’s great Gelug teachers, including Pabongkha Rinpoche (who wrote the most authoritative and widely-respected commentary: see inset photo), H.H. Trijang Rinpoche (tutor of the current Dalai Lama), and H.H. Zong Rinpoche. Today, relatively few Lamas transmit the precious empowerments and teachings.

For serious practitioners, who adore Green Tara, Chittamani Tara is a much sought-after teaching and practice — although the practice commitment is at a higher level in terms of time and sincerity. As a Highest Yoga Tantra practice, it includes all stages of practice: Development and Completion. It includes a unique and profound “body mandala.”

It is not acceptable to practice Chittamani Tara practice, despite her otherwise famous accessibility to all, without permission, teaching and empowerment of a qualified Guru of lineage. This is because the practices should not be attempted by those who have not received teachings.

For those not yet ready for Higher Yogic practices, Green Tara is ready in many other forms — especially 21 Taras. Chanting the 21 Praise of Tara daily is for everyone — and helps bring Her energy and blessings into your life.

• For a full story on Green Tara, including her 21 Praises, see>>
• For stories of Tara the Rescuer>>
• Guided video meditation for Green Tara>>

NOTES

[1] Cittamani Tara 2011, Nelson Gaden for the West retreat with H.E. Zasep Tulku Rinpoche

[2] Cittamani Tara Extensive Commentary, Gelek Rimpoche of Jewel Heart

* Amazon affiliate link. Or just visit Amazon and search title, Tara in the Palm of Your Hand.

“Homage to her, the great enemy of the māras!

Utterly invincible, vanquisher of all!”

Marici’s most popular praise, written by the great Vidyadhara Jigdral Lingpa, states her most important role is  “to bring protection from fear in these turbulent times.”[1]

Video documentary on Marichi (with three mantras):

The turbulent times referred to was centuries ago, and sadly, we still need the powerful protection of Marici, the emanation of Tara. Her Dharani, most effective in these difficult times, was proclaimed by Shakyamuni Buddha [full text below “Dharani of Marica, spoken by the Buddha”] [2]

Marici, the ray of light, the glorious Bodhisattva Goddess of compassion who rides a boar, is an aspect of Tara in most Tibetan traditions. She is revealed as the 21st Tara in some Nyingma traditions. In the Surya Gupta tradition she is the attendant of the 9th Tara along with Ekajati (in this context they are considered aspects of Tara.)

Great enemy of the Maras

She is called the “great enemy of the Maras” — due to her well-known protective role. In this beautiful Tibetan praise, her protective aspects are acclaimed — by the vidyādhara Jigdral Lingpa:

ཨོཾ་ལྷ་མོ་འོད་ཟེར་ཅན་མ་ལ་ཕྱག་འཚལ་ལོ། །

om, lhamo özer chenma la chaktsal lo

Oṃ! Homage to the goddess Mārīcī!

ཕྱག་འཚལ་བདུད་ཀྱི་བདུད་དགྲ་ཆེན་མོ། །

chaktsal dü kyi dü dra chenmo

Homage to her, the great enemy of the māras!

གཞན་གྱིས་མི་ཐུབ་རྣམ་པར་འཇོམས་མ། །

zhen gyi mitub nampar jomma

Utterly invincible, vanquisher of all,

ཉི་མ་ཟླ་བའི་མདུན་ནས་འགྲོ་ཞིང༌། །

nyima dawé dün né dro zhing

She who travels before the sun and moon,

ཆུ་སྲིན་རྒྱལ་མཚན་རྣམ་པར་སྐྲོད་མ། །

chusin gyaltsen nampar tröma

And drives away Makaradhvaja, God of Desire—

ཁྱོད་ལ་གསོལ་བ་བཏབ་པ་ཙམ་གྱིས། །

khyö la solwa tabpa tsam gyi

Simply by praying to you,

དགྲ་ཡི་དཔུང་ནི་རྣམ་པར་ཆོམས་ཤིག །

dra yi pung ni nampar chom shik

May the hosts of opposing forces be destroyed!

བསད་དང་དབྱེ་དང་བསྐྲད་རྨོངས་བྱེར་བས། །

sé dang yé dang tré mong jerwé

Slay them, divide them, drive them away, confuse them and disperse them,

ཕྱོགས་ལས་རྣམ་རྒྱལ་དངོས་གྲུབ་སྩོལ་ཅིག །

chok lé namgyal ngödrub tsol chik

And grant us the siddhi of total victory over all adversity!

Ray of Light — shining light of protection

Mārīcī (Sanskrit: मारीची, lit. “Ray of Light”; Chinese: 摩利支天; pinyin: Mólìzhītiān; Japanese: Marishiten), is a Buddhist Devi or Enlightened goddess, as well as a bodhisattva associated with light and the Sun. She is typically depicted with multiple arms and riding a charging boar or sow, or on a fiery chariot pulled by seven horses or seven boars. She has either one head, or between three to six with one shaped like a boar. In parts of East Asia, in her fiercest forms, she may wear a necklace of skulls. In some representations, she sits upon a lotus flower.

Mārīcī is popular in Japan, China, Korea, Tibet, Nepal, Sri Lanka and Vietnam. In Japan she is also known as Bari Kannon (摩利観音). In China she is also known as Moli Tian or Boli Tian. In Korea she is also known as Bulmujongwon-bosal.

In the Dharani sutra of Marici, her benefits are recited by the Buddha [for the full text, including Sanskrit of this Dharani, see section below]:

“Oṃ, goddess Mārīcī, please protect me on the road!

Please protect me from taking wrong paths!

Please protect me from dangerous beings!

Please protect me from the danger of tyrants!

Please protect me from the danger of elephants!

Please protect me from the danger of thieves!

Please protect me from the danger of nāgas!

Please protect me from the danger of lions!

Please protect me from the danger of tigers!

Please protect me from the danger of fire!

Please protect me from the danger of water!

Please protect me from the danger of snakes!

Please protect me from the danger of poison!

Please protect me from the danger of opponents and adversaries!”

This is followed by her special Dharani of protection, spoken by Shakyamuni Buddha:

tadyathā | oṃ vattālī vadālī varālī varāha-mukhī | sarva-duṣṭa-pra-duṣṭānāṃ cakṣur-mukhaṃ bandha bandha | bandha mukhaṃ jambhaya stambhaya mohaya svāhā | oṃ mārīcyai svāhā | oṃ varālī vadālī vattālī varāha-mukhī sarva-duṣṭa-pra-duṣṭānāṃ cakṣur-mukhaṃ bandha bandha svāhā ||

Marici’s Special Place in the Shingon School

Mārīcī has a special place in the Shingon school of Japanese Buddhism, which arose during the Heian period (794–1185). This was due to the efforts of Kūkai, who brought back teachings and artifacts from his travels to China. The school sees her as a manifestation of Dainichi Nyorai, the central Buddha in their belief system. In this tradition, Mārīcī is seen as a saviouress who can save beings from the sufferings of illness, old age, and death.

The Shingon school also teaches that reciting her mantra can help one be reborn in her Pure Land.

Marici’s many stories

There are many famous stories about Mārīcī in both China and Japan. One story tells of how she saved the life of a drowning child. Another tells of how she helped a poor man find a precious jewel.

Mārīcī is also known as the Goddess of the Harvest in some parts of Asia. In this role, she is said to bring good luck to farmers and to ensure a bountiful harvest.

Mārīcī is also worshipped as a goddess of love and beauty. In this capacity, she is said to bestow upon her worshippers the gift of attractiveness and charm.

Mārīcī is also known as the Goddess of Mercy in some parts of Asia. In this role, she is said to have the power to save beings from suffering and misfortune.

There are many temples and shrines dedicated to Mārīcī in Asia. Some of the most famous are the Marici Shrine in Kyoto, Japan; the Daiju-ji Temple in Nara, Japan; the Zu Lai Temple in Brazil; and the Wat Phra Dhammakaya in Thailand.

Mārīcī is also a popular figure in Buddhist art. She is often depicted riding a boar or a sow, or on a fiery chariot pulled by seven horses or seven boars. She may also be shown with multiple arms, and sometimes she is depicted sitting on a lotus flower.

Mantras associated with Mārīcī

Om mārī ci padme hūṃ (Tibetan)

Om mārī ci namah ( Sanskrit)

Namu mārīcīye ( Japanese)

Homage to Mārīcī ( English)

The Tibetan Marici mantra is: om mare ci padme hung. This translates to “homage to the bestower of rays of light and lotuses.”

Mantras are sacred sounds that are believed to have spiritual power. They are often used in meditation and prayer.

The Marici mantra is used for protection, success, and prosperity. It is also said to grant beauty, charm, and magnetism. The mantra can be recited 108 times per day.

There are many different spellings of Mārīcī, including: Mari, Marici, Mari-ji, Marie-ji, Matangi, and Matangi-ji.

Bari Gyatsa — Five descriptions of Marici

In Tibetan literature, the Bari Gyatsa contains five different descriptions of Mārīcī:

• Oḍḍiyāna Mārīcī
• Kalpa Ukta Mārīcī
• Kalpa Ukta Vidhinā Sita Mārīcī
• Aśokakāntā Mārīcī
• Oḍḍiyāna Krama Mārīcī

The Bari Gyatsa is a collection of songs and prayers dedicated to Mārīcī. It was composed by the Tibetan Buddhist master Padmasambhava, who is also known as the Guru Rinpoche.

Mārīcī is also one of the Twenty-One Taras, a popular form of the goddess in Tibetan Buddhism.

Video: Himalayan Art Project’s Documentary on Marici

(Some images in this feature are from this video)

Descriptions of Marici

The Drub Tab Gyatso has six descriptions:

• White with five faces and ten hands
• Yellow with three faces and eight hands
• Yellow with three faces and eight hands
• Dharmadhātu Īśvarī, red with six faces and twelve hands
• Picumī, yellow with three faces and eight hands
• Red with three faces and twelve hands

This is not a complete list. Marici has many forms.

Mari means “ray of light.” Ci can mean “bestowal,” “emanation,” or “radiance.” Padme means “lotus flower.” Hum is a seed syllable.

Video: Beautiful chanting of Marici’s Dharani:

Dharani of Marici, spoken by the Buddha

༄༅། །འཕགས་མ་འོད་ཟེར་ཅན་ཞེས་བྱ་བའི་གཟུངས་བཞུགས་སོ། །

The Noble Mārīcī Dhāraṇī

from the Words of the Buddha

རྒྱ་གར་སྐད་དུ། ཨཱཪྻ་མཱ་རཱི་ཙྱེ་ནཱ་མ་དྷཱ་ར་ཎཱི།gyagar ké du arya maritsyé nama dharani

In the language of India: Āryamārīcī-nāma-dhāraṇī

བོད་སྐད་དུ། འཕགས་མ་འོད་ཟེར་ཅན་ཞེས་བྱ་བའི་གཟུངས།

böké du pakma özer chen zhejawé zung

In the language of Tibet: Pakma özer chen shé chawé zung (‘phags ma ‘od zer can zhes bya ba’i gzungs)

In the English language: The Noble Incantation of Mārīcī

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

sangye dang changchub sempa tamché la chaktsal lo

Homage to all the buddhas and bodhisattvas!

འདི་སྐད་བདག་གིས་ཐོས་པ་དུས་གཅིག་ན།

diké dak gi töpa dü chik na

Thus have I heard.

བཅོམ་ལྡན་འདས་མཉན་དུ་ཡོད་པ་ན་རྒྱལ་བུ་རྒྱལ་བྱེད་ཀྱི་ཚལ་མགོན་མེད་ཟས་སྦྱིན་གྱི་ཀུན་དགའ་ར་བ་ན།

chomdendé nyen du yöpa na gyalbu gyal jé kyi tsal gönmé zé jin gyi kün ga rawa na

Once the Blessed One was dwelling in Śrāvastī, in Anāthapiṇḍada’s garden in the Jetavana grove,

དགེ་སློང་གི་དགེ་འདུན་ཆེན་པོ་བརྒྱ་ཕྲག་ཕྱེད་དང་བཅུ་གསུམ་དང༌།

gelong gi gendün chenpo gyatrak ché dang chusum dang

Together with a great gathering of twelve hundred and fifty monks,

བྱང་ཆུབ་སེམས་དཔའ་སེམས་དཔའ་ཆེན་པོ་མང་པོ་དག་དང་ཐབས་ཅིག་ཏུ་བཞུགས་ཏེ།

changchub sempa sempa chenpo mangpo dak dang tab chik tu zhuk té

And a great gathering of many bodhisattva mahāsattvas.

དེ་ནས་བཅོམ་ལྡན་འདས་ཀྱིས་དགེ་སློང་རྣམས་ལ་བཀའ་སྩལ་པ།

dené chomdendé kyi gelong nam la katsal pa

At that time, the Blessed One said to the monks:

དགེ་སློང་དག །ལྷ་མོ་འོད་ཟེར་ཅན་མ་ཞེས་བྱ་བ་ཞིག་ཡོད་དེ།

gelong dak lhamo özer chen ma zhejawa zhik yö dé

“Monks, there is a goddess called Mārīcī.

དེ་ཉི་མ་དང་ཟླ་བའི་མདུན་དང་མདུན་ནས་འགྲོ་སྟེ།

dé nyima dang dawé dün dang dün né dro té

She travels before the sun and moon.

དེ་བལྟར་མེད། གཟུང་དུ་མེད། བཅིང་དུ་མེད། དགག་ཏུ་མེད། བརྒལ་དུ་མེད། རྨོངས་པར་བྱར་མེད། ཆད་པས་གཅད་དུ་མེད། མགོ་འབྲེག་ཏུ་མེད། བཞུར་མེད། ཚིག་པར་བྱར་མེད། དགྲའི་དབང་དུ་མི་འགྲོའོ། །

dé tarmé zung du mé ching du mé gak tumé gal du mé mongpar jarmé chepé ché du mé go drek tumé zhurmé tsikpar jarmé dré wang du mi dro o

She is invisible, ungraspable, unstoppable, insuperable, indomitable, unsurpassable, unassailable, invulnerable, unconquerable, imperishable, and invincible.

དགེ་སློང་དག །གང་གིས་ལྷ་མོ་འོད་ཟེར་ཅན་མ་དེའི་མིང་ཤེས་པ་དེ་ཡང་བལྟར་མེད། གཟུང་དུ་མེད། བཅིང་དུ་མེད། དགག་ཏུ་མེད། བརྒལ་དུ་མེད། རྨོངས་པར་བྱར་མེད། ཆད་པས་གཅད་དུ་མེད། མགོ་འབྲེག་ཏུ་མེད། བཞུར་མེད། ཚིག་པར་བྱར་མེད། དེ་དགྲའི་དབང་དུ་འགྲོ་བར་མི་འགྱུར་རོ། །

gelong dak gang gi lhamo özer chen ma dé ming shepa deyang tarmé zung du mé ching du mé gak tumé gal du mé mongpar jarmé chepé ché du mé go drek tumé zhurmé tsikpar jarmé dé dré wang du drowar mingyur ro

Monks, whoever recalls the goddess Mārīcī’s name likewise will become invisible, ungraspable, unstoppable, insuperable, indomitable, unsurpassable, unassailable, invulnerable, unconquerable, imperishable, and invincible.

དེ་ལྟར་བདག་གིས་ཀྱང་ལྷ་མོ་འོད་ཟེར་ཅན་མའི་མིང་ཤེས་ཀྱིས་བདག་ཀྱང་བལྟར་མེད་པར་གྱུར་ཅིག །གཟུང་དུ་མེད་པར་གྱུར་ཅིག །བཅིང་དུ་མེད་པར་གྱུར་ཅིག །དགག་ཏུ་མེད་པར་གྱུར་ཅིག །བརྒལ་དུ་མེད་པར་གྱུར་ཅིག །རྨོངས་པར་བྱར་མེད་པར་གྱུར་ཅིག །ཆད་པས་གཅད་དུ་མེད་པར་གྱུར་ཅིག །མགོ་འབྲེག་ཏུ་མེད་པར་གྱུར་ཅིག །བཞུར་མེད་པར་གྱུར་ཅིག །ཚིག་པར་བྱར་མེད་པར་གྱུར་ཅིག །དགྲའི་དབང་དུ་མི་འགྲོ་བར་གྱུར་ཅིག །

detar dak gi kyang lhamo özer chen mé ming shé kyi dak kyang tar mepar gyur chik zung du mé par gyur chik ching du mé par gyur chik gak tu mepar gyur chik gal du mé par gyur chik mongpar jarmé par gyur chik chepé ché du mé par gyur chik go drek tu mepar gyur chik zhur mepar gyur chik tsikpar jarmé par gyur chik dré wang du mi drowar gyur chik

Thus, I myself, by recalling the goddess Mārīcī’s name, have become invisible, ungraspable, unstoppable, insuperable, indomitable, unsurpassable, unassailable, invulnerable, unconquerable, imperishable, and invincible.

དེ་ལ་གསང་སྔགས་ཀྱི་ཚིག་ནི་འདི་རྣམས་ཡིན་ནོ། །

dé la sang ngak kyi tsik ni dinam yin no

The sacred mantra is as follows:

ཏདྱ་ཐཱ། ཨོཾ་པ་ཏཱ་གྲ་མ་སི། པ་རཱ་ཀྲ་མ་སི། ཨུ་ད་ཡ་མ་སི། ནཻ་ར་མ་སི། ཨརྐྐ་མ་སི། མརྐྐ་མ་སི། ཨུ་ར་མ་མ་སི། བ་ན་མ་སི། གུ་ལ་མ་མ་སི། ཙཱི་བ་ར་མ་སི། མཧཱ་ཙཱི་བ་ར་མ་སི། ཨན་ཏར་དྷྭཾ་ནཱ་མ་སི་སྭཱཧཱ།teyata | om patakra masi paratra masi udaya masi naira masi arka masi marka masi urama masi vana masi gulma masi civara masi maha civara masi antar dhana masi soha ||

tadyathā | oṃ padākramasi parākramasi udayamasi nairamasi arkamasi markamasi uramamasi¹ vanamasi gulmamasi cīvaramasi mahā-cīvaramasi antardhānamasi svāhā ||

ཨོཾ་ལྷ་མོ་འོད་ཟེར་ཅན་བདག་ལམ་དུ་སྐྱོབས་ཤིག །བདག་ལམ་ལོག་པ་ལས་སྐྱོབས་ཤིག །བདག་སྐྱེ་བོའི་འཇིགས་པ་ལས་སྐྱོབས་ཤིག །བདག་རྒྱལ་པོའི་འཇིགས་པ་ལས་སྐྱོབས་ཤིག །བདག་གླང་པོའི་འཇིགས་པ་ལས་སྐྱོབས་ཤིག །བདག་ཆོམ་རྐུན་གྱི་འཇིགས་པ་ལས་སྐྱོབས་ཤིག །བདག་ཀླུའི་འཇིགས་པ་ལས་སྐྱོབས་ཤིག །བདག་སེངྒེའི་འཇིགས་པ་ལས་སྐྱོབས་ཤིག །བདག་སྟག་གི་འཇིགས་པ་ལས་སྐྱོབས་ཤིག །བདག་མེའི་འཇིགས་པ་ལས་སྐྱོབས་ཤིག །བདག་ཆུའི་འཇིགས་པ་ལས་སྐྱོབས་ཤིག །བདག་སྦྲུལ་གྱི་འཇིགས་པ་ལས་སྐྱོབས་ཤིག །བདག་དུག་གི་འཇིགས་པ་ལས་སྐྱོབས་ཤིག །བདག་ཕྱིར་རྒོལ་བ་དང་དགྲ་ཐམས་ཅད་ལས་སྐྱོབས་ཤིག །

om lhamo özer chen dak lam du kyob shik | dak lam lokpa lé kyob shik | dak kyewö jikpa lé kyob shik | dak gyalpö jikpa lé kyob shik | dak langpö jikpa lé kyob shik | dak chomkün gyi jikpa lé kyob shik | dak lü jikpa lé kyob shik | dak sengé jikpa lé kyob shik | dak tak gi jikpa lé kyob shik | dak mé jikpa lé kyob shik | dak chü jikpa lé kyob shik | dak drul gyi jikpa lé kyob shik | dak duk gi jikpa lé kyob shik | dak chirgol ba dang dra tamché lé kyob shik |

oṃ, goddess Mārīcī, please protect me on the road! Please protect me from taking wrong paths! Please protect me from dangerous beings! Please protect me from the danger of tyrants! Please protect me from the danger of elephants! Please protect me from the danger of thieves! Please protect me from the danger of nāgas! Please protect me from the danger of lions! Please protect me from the danger of tigers! Please protect me from the danger of fire! Please protect me from the danger of water! Please protect me from the danger of snakes! Please protect me from the danger of poison! Please protect me from the danger of opponents and adversaries!

འཁྲུགས་པ་དང༌། མ་འཁྲུགས་པ་དང༌། ཉམས་པ་དང༌། མ་ཉམས་པ་ཐམས་ཅད་དུ་སེངྒེ་ལས་སྲུངས་ཤིག །བདག་སྟག་ལས་སྲུང་ཤིག །བདག་ཀླུ་ལས་སྲུངས་ཤིག །བདག་སྦྲུལ་ལས་སྲུངས་ཤིག །བདག་འཇིགས་པ་ཐམས་ཅད་དང༌། གནོད་པ་དང༌། ནད་འགོ་བ་དང༌། འཁྲུག་པ་ཐམས་ཅད་ལས་སྲུངས་ཤིག་སྲུངས་ཤིག །

trukpa dang matrukpa dang nyampa dang manyampa tamché du sengé lé sung shik | dak tak lé sung shik | dak lu lé sung shik | dak drul lé sung shik | dak jikpa tamché dang nöpa dang né gowa dang trukpa tamché lé sung shik sung shik ||

In all instances, disturbed or undisturbed, weakened or not,² please protect me from lions! Please protect me from tigers! Please protect me from nāgas! Please protect me from snakes! Svāhā! Please protect me from all dangers, harm, infectious disease and adversity! Protect! Protect!

ན་མོ་རཏྣ་ཏྲ་ཡཱ་ཡ། ཏདྱ་ཐཱ། ཨོཾ་ཨཱ་ལོ། ཏཱ་ལོ། ཀཱ་ལོ། སཙྪ་ལོ། སཾ་བྷ་མཱུར་དྷ་ཊི་རཀྵ་རཀྵ་མཾ།

Video: Sutra of Marici (subtitled)

Tibetan Texts

Marici is found as the major deity or topic in at least three Kriya Tantra texts of the Tibetan Kangyur

• The Incantation of Mārīcī (Skt. ārya mārīcī nāma dhāraṇī, Wyl. ‘phags ma ‘od zer can zhes bya ba’i gzungs, D 564)
• The Sovereign Practices Extracted from the Tantra of Māyāmārīcī (Skt. Māyāmārīcījāta tantrād uddhitaṃ kalparājā, Wyl. sgyu ma’i ‘od zer can ‘byung ba’i rgyud las phyung ba’i rtog pa’i rgyal po’’, D 565)
• The Seven Hundred Practices of Mārīcī from the Tantras (Skt. ārya mārīcī maṇḍalavidhi mārīcījāta dvādaśasahasra uddhitaṃ kalpa hṛdaya saptaśata, Wyl. ‘phags ma ‘od zer can gyi dkyil ‘khor gyi cho ga ‘od zer can ‘byung ba’i rgyud stong phrag bcu gnyis pa las phyung ba’i rtog pa’i snying po bdun brgya pa’’, D 566)

There are also several additional texts found in the Dergé Tengyur commentaries.

In the Nyingma tradition of the 21 Taras, she is the 21st Tara.

A “modern” take on the classic mantra (a little beat:-)

NOTES

[1] https://www.lotsawahouse.org/tibetan-masters/jigme-lingpa/praise-of-marichi

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

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

“The night preceding his awakening, while sitting under the Bodhi tree, Shakyamuni was attacked by a horde of demons attempting to divert him from his goal. At that moment, Tara appeared, and with eight great laughters made the demons fall to the ground and stopped them from doing harm. The Buddha then placed his mind in a state of perfect meditation and, at dawn, attained awakening. After that, he uttered the Tara Tantra.” — the great teacher Bokar Rinpoche, Tara The Feminine Divine[1]

Homage to you who are so joyful,

With a garland of light around your crown,

And whose great laughter of TUTTARA,

Overpowers all the worlds and maras.

— 10th praise in the 21 Praises to Tara.

• For a feature on the 21 Taras according to Surya Gupta, see our previous 3-part series, here>>)
• See our special feature section on Tara, with over 20 features and growing>>

Tara’s Play Mind and the Eight Laughs

What are the Eight Fears Tara obliterates with her Wisdom laughter? When Buddha sat under the Bodhi tree, Mara threw every doubt and fear and seduction at the future Conqueror: charging elephants, demons, armies with weapons, clouds of arrows, and even Mara’s own seductive daughters. Against Tara’s Eight Laughters, all fell as the illusions they are. As Scrooge said to the ghost in Dicken’s A Christmas Carol: “There’s more of gravy than of grave about you, whatever you are!” Buddha had realized the Emptiness of all phenomena.[3]

Thinley Norbu explores this as Tara’s “Play Mind” in Magic Dance: The Display of the Self-Nature of the Five Wisdom Dakinis.[2] What does Tara’s Play Mind mean? Thinley Norbu explains that Her playful mind is the remedy for those of us suffering in samsara — too serious and “tightly gripped by dualistic distinctions.” Instead, she shows us the wisdom of her “open heart.”

The Tenth Tara: “Praising Tara… and the sound of her laughter

Each day, many Buddhists around the world chant the 21 Praises to Tara. Each Tara is none other than Tara, but the praises celebrate the endless forms of Tara’s activity. In the Tenth Praise — here, quoted from Tara in the Palm of Your Hand[6], we praise the “sound of her laughter”:

Homage to you who are so joyful,

With a garland of light around your crown,

And whose great laughter of TUTTARA,

Overpowers all the worlds and maras.

Joy and laughter dispel darkness and gloom. It’s natural that “demons” — whether viewed as internal negative thoughts, or external beasties — would fear the humble power of the laugh. Interestingly, the tenth Tara known for her laugh, is “semi wrathful.

“The mantra of her speech, endowed with the eight modes of laughter −

HA HAA, HI HII, HE HAI, HO HAU

− empowers all beings, setting them on the path of liberation.”

— Tara Mandala [7]

Zasep Rinpoche, in his commentary, explains the translation of the praise:

“In the first line, rab.tu.ga.wa means very joyful and happy while ji.pey means pleased. Tara helps all sentient beings find the inner happiness that comes from a peaceful mind. In particular she fulfills the wishes of her devotees who dedicate themselves to her practice. The second line praises the light that radiates from Tara’s crown ornament: u.gyan means crown ornament, and treng.wa.pel.ma means the light that is radiating in rings from it. In the third line, zhey.pa means laughter, while rab. means strong laughter. When Tara’s voice chants the mantra TARE TUTTARE, the sound is like divine laughter. In the fourth line, dud means maras, jig-ten means the world, wang.dun.dzey.ma means control. Thus, the sound of Tara’s mantra can subdue and control even the most powerful demons of the Desire Realm.” [6]

Tara is all about “accessibility”

In the amazing practice book Tara in the Palm of Your Hand, Zasep Rinpoche — who is known for he deep, abiding love of Tara — explains that one reason for Tara’s effectiveness as a practice is her accessibility:

“Tara is without a doubt the most beloved female deity in Tibetan Buddhism, revered for her swiftness in helping those who rely on her. She has been described as a Buddha for our modern age, a sublime personification of compassion and wisdom in female form at a time when sorrow and suffering seem to be increasing everywhere. Of all the Buddhas, Tara is the most accessible.” [5]

In his book, Zasep Rinpoche describes numerous examples of Tara’s saving activity in history. Tara literally will jump into action to save any of her children. Who are her children? Everyone.

In the chapter describing how all beings have Buddha Nature, Zasep Rinpoche explains: “the Buddha known as Arya Tara, is no different from us. Tara is our idea of ourselves as a compassionate liberator become manifest.

• For more on Tara’s heroic deeds, see our previous feature>>

Tara as “guru… protector… friend”

In the 18th century praise of Tara “A song of longing for Tara, the Infallible” by Lama Lobsang Tenpey Gyaltsen — chanted by countless Buddhists every day — the central verse proclaims:

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

This verse focuses on not only the power of Tara but also her accessibility as our “best friend.” Earlier in the song, he wrote: “you are my best friend. Be close to me, Divine Mother, essence of love.”

Tara, with her great laugh, her compassion, her all-inclusiveness, and her “activity in daily our daily lives” is one reason for her eternal appeal. All it takes to invoke her as “guru, yidam, protector, refuge or friend” is a simple thought — picture her laughing face — or her wonderful mantra:

Om Tare Tuttare Ture Svaha

Chanting Tara’s mantra is the easiest way to connect with her great kindness and protection:

Why is Playful Tara described as the Mother of the Buddhas?

There are three main reasons, all Buddhas and Bodhisattvas rely on Mother Tara:

• Tara manifests as Wisdom, which is the key to our liberation. One translation of Her name is “Mother of Liberation.”
• Tara protects us from fears, demons (internal or external, depending on how you interpret), and our doubts and obstacles. By removing obstacles she is again the “Mother of Liberation.”
• Tara, as a manifestation of Prajnaparamita, is Emptiness personified. It is through Emptiness and Oneness our fears and doubts fall away as the illusions they are.

Tara laughs at the self-righteous

Why do we call them Tara’s laughs? Aside from the explanation of Tara’s tenth praise (see above), Tara is famous for “laughing at the self-righteous” and laughing at those who take themselves too seriously.[2] She’s as likely to help a prisoner in jail as a lama in a cave. She’s the ultimate “equal opportunity” Deva.

Another reason they are called her “eight laughs” is because she laughs at the illusion of these demons and obstacles who are nothing but a stray negative thought or a craving for something silly. There are eight fears, but all of them are worth nothing more than a laugh from the Glorious Goddess who saves us from the illusion of suffering. She is not making fun of us — but she is laughing at the so-called demons and fears who are nothing against Her Wisdom.

Laughing at the Great Yogis

In Martin Wilson’s In Praise of Tara, he describes the countless lineages of Tara in Tibet, describing her as the most popular Enlightened deity[4]. Inevitably, these tales and stories of Tara reveal a playful Tara, “teasing and laughing” at the great Yogis — from great Tilopa (988-1069 CE) to Atisha, who composed the great praise to the 21 Taras.

Her all-encompassing Play Mind and wisdom is the remedy for all fears. Imagine the lonely Yogi in her or his mountain cave, alone with their demons, bats, rats, bears and snakes. Their company would be their own playful mind — Tara Herself. If not for the playfulness of Tara, could they survive the austerities?

Saving us from tangible dangers?

Her insight and her laughter save us from not only the eight great fears — but all fears we can literally dream-up. The operative word being dream-up. Fears are entirely of our mind.

How does this save us, though from the eight dangers? Fears are one thing, but how can Tara literally save us from a danger. At the ultimate level that danger may be illusory, but in our relative reality, it is a very real danger. Can Tara’s laughter actually save us from thieves and monsters and charging lions?

The answer, explains the great Bokar Rinpoche, is yes. In his book, Tara The Feminine Divine, he gives numerous real-world activities of Tara, saving those who call on her. He recalls how Tara saved them from the Chinese army when they fled to India. Another time, Tara saved his caravan from brigands. He tells numerous miraculous stories of Tara’s intervention.

At the ultimate level, Tara’s “Play mind” saves us from our own demons. At the relative level, for those with faith, she saves us from the relative dangers of samsara.

The Eight Great Fears

Bokar Rinpoche explains that the “Eight Great Fears” and eight laughters are not meant to limit Tara’s activity. They described typical “dangers” in India in the days of Buddha. Bokar Rinpoche, in Tara the Feminine Divine, writes:

“The list is not exhaustive. Tara protects against all dangers whatever they are when we call upon her to help us and pray to her with confidence.”

The Eight Great Fears also related to internal fears — which are the eight poisons that obstruct our mind and our practice — according to the teachings and commentaries:

• Elephants – also represent “blindness”
• Lions – also represent “pride”
• Fire – also represent “anger”
• Snakes – also represent “jealousy”
• Thieves – also represent “erroneous philosophies”
• Imprisonment – also represents “greed”
• Water – also represents “desire and attachment”
• Demons – also represent “doubts”
• For more on the Eight Fears, see our feature on the Sutra of Tara Saving from the Eight Fears>>

Bokar Rinpoche, however, gives very tangible examples of Tara’s activity in the book, including:

• Tara and the court case
• Tara reunites a family
• Tara protects the caravan from mauraders
• Tara’s saves the refugees
• Tara and Atisha

Celebrating Tara: every day is Tara Day

In Tibetan monasteries, most days start with Tara’s praise and practice. This helps connect our daily lives to our practice. The eighth day of the lunar month is also her special day — the first moon quarter (or eight days after the full moon) being special to her.

The best practice of Tara is bodhicitta — benefiting other beings. Tara especially treasures her followers who act with karuna and metta: compassion and love. The best practice of Tara is our daily lives, exemplifying these two traits.

Beginning the day with the twenty-one praises and her mantra is especially auspicious. (See below for English and Sanskrit versions.)

Chanting the 21 Praises to Tara, a Dharani of profound significance and power, in Sanskrit is a powerful way to tap into Tara’s fearlessness and protection:

21 Praises

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

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

Om namah spukasam namah Taraye mi Tara

1 Namas Tare Ture vire

kshanair dyuti nibhekshane

trailokya nat ha vaktrabja

vikasat kesharobhave

 

2 Namah shata sharac chandra

sampurna patalanane

Tara sahasra nikara

prahasat kira noj jvale

 

3 Namah kanaka nilabja

pani padma vibhu shite

dana virya tapah shanti

titik sha dhyana gochare

 

4 Namas tat hagatosh nisha

vijayananta charini

ashesha paramita prapta

jina putra nishevite

 

5 Namas Tuttara Hum kara

puritasha dig antare

sapta loka kramakranti

asheshak arshanak shame

 

6 Namah shakranala Brahma

marud vishvesh varachite

bhuta vetala gand harva

gana yaksha puras krte

 

7 Namas trad iti phat kara

para yantra pramardani

praty alid ha pada nyase

shik hi jvalakulek shane

 

8 Namas Ture maha ghore

mara vira vinashani

bhrku ti krta vaktrabja

sarva shatrum nishudani

 

9 Namas tri ratna mudranka

hrdyanguli vibhushite

bhu shitashesha dik chakra

nikara sva Karakule

 

10 Namah pramudita topa

muku ta kshipta malini

hasat prahasat Tuttare

mara loka vashamkari

 

11 Namah samanta bhu pala

patalakarshana kshame

chalat bhrku ti hum kara

sarvapada vimoch ani

 

12 Namah shikhanda kandendu

muku tabha ranojjvale

Amitabha jata bhara

bhasvare kirana dhruve

 

13 Namah kalpanta hutabhug

jvala malan Tara sthite

alidha muditabandha

ripu chakra vinashani

 

14 Namah kara talaghata

charana hata bhu tale

bhrkuti krta Hum kara

sapta patala bhedini

 

15 Namah shive shubhe shante

shanta nirvana gochare

svaha pranava samyukte

maha papaka na shani

 

16 Namah pramudi tabandha

ripu gatra vabhedini

dashakshara pada nyashe

vidya Hum kara dipite

 

17 Namas Ture pada ghata

Hum karakara bijite

meru mandara kailasa

bhuvana traya chalini

 

18 Namah sura sarakara

harinika karast hite

Tara dvir ukta Phat kara

ashesha visha nashani

 

19 Namah sura ganadh yaksha

sura kimnara sevite

abandha mudita bhoga

kali duhs vapna nashani

 

20 Namah chandrarka sampurna

nayana dyuti bhas vare

hara dvir ukta Tuttare

vishama jvara nashani

 

21 Namas tri tattva vinyasa

shiva shakti saman vite

graha vetala yakshaugha

nashani pravare Ture

Or, chant along in Tibetan

Chanted by Lama Tenzin Sangpo and Ani Choying Drolma:

21 Praises to Tara in English

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

1 Homage to you, Tara, the swift heroine,

Whose eyes are like an instant flash of lightning,

Whose water-born face arises from the blooming lotus

Of Avalokiteshvara, protector of the three worlds.

 

2 Homage to you, Tara, whose face is like

One hundred full autumn moons gathered together,

Blazing with the expanding light

Of a thousand stars assembled.

 

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

Whose hands are beautifully adorned with lotus flowers,

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

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

 

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

Whose deeds overcome infinite evils,

Who have attained transcendent perfections without exception,

And upon whom the sons of the Victorious Ones rely.

 

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

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

Whose feet trample on the seven worlds,

And who are able to draw all beings to you.

 

6 Homage to you, Tara, venerated by Indra,

Agni, Brahma, Vayu, and Ishvara,

And praised by the assembly of spirits,

raised corpses,
Gandharvas, and all yakshas.

 

7 Homage to you, Tara, whose TRAT and PHAT

Destroy entirely the magical wheels of others.

With your right leg bent and left outstretched and pressing,

You burn intensely within a whirl of fire.

 

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

Whose letter TURE destroys the mighty demons completely,

Who with a wrathful expression on your water-born face

Slay all enemies without an exception.

 

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

With the gesture of the sublime precious three;

Adorned with a wheel striking all directions without exception

With the totality of your own rays of light.

 

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

Joyful and magnificent, extends a garland of light,

And who, by your laughter of TUTTARA,

Conquer the demons and all of the worlds.

 

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

The entire assembly of local protectors,

Whose wrathful expression fiercely shakes,

Rescuing the impoverished through the letter HUM.

 

12 Homage to you, Tara, whose crown is adorned

With the crescent moon, wearing ornaments exceedingly bright;

From your hair knot the buddha Amitabha

Radiates eternally with great beams of light.

 

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

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

Surrounded by joy, you sit with your right leg extended

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

 

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

Pressing your heel and stamping your foot on the earth;

With a wrathful glance from your eyes you subdue

All seven levels through the syllable HUM.

 

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

The very object of practice, passed beyond sorrow.

You are perfectly endowed with SOHA and OM,

Overcoming completely all the great evils.

 

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

You completely subdue the bodies of all enemies;

Your speech is adorned with the ten syllables,

And you rescue all through the knowledge-letter HUM.

 

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

Your seed-syllable itself in the aspect of HUM

Causes Meru, Mandhara, and the Vindhya mountains

And all the three worlds to tremble and shake.

 

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

The hare-marked moon like the celestial ocean.

By uttering TARA twice and the letter PHAT

You dispel all poisons without an exception.

 

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

The gods themselves, and all kinnaras rely;

Whose magnificent armor gives joy to all,

You who dispel all disputes and bad dreams.

 

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

Radiate an excellent, illuminating light;

By uttering HARA twice and TUTTARA,

You dispel all violent epidemic disease.

 

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

Perfectly endowed with the power of serenity,

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

O TURE, most excellent and sublime!

Song of Longing for Tara

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Om Tare Tuttare Ture Svaha!

NOTES

[1] Tara The Feminine Divine Bokar Rinpoche Paperback : 176 pages ISBN-10 : 1930164009, ISBN-13 : 978-1930164000 Publisher : ClearPoint Press

[2] Thinley Norbu (1999). Magic Dance: The Display of the Self-Nature of the Five Wisdom Dakinis. Shambhala Publications. ISBN 0-87773-885-8.

[3] A Christmas Carol, Charles Dickens.

[4] In Praise of Tara: Songs to the Saviouress, Martin Wilson ISBN-10 : 0861711092

ISBN-13 : 978-0861711093

[5] Tara in the Palm of Your Hand: A Guide to the practice of the twenty-one Taras according to Surya Gupta by Zasep Tulku Rinpoche (On Amazon here>>)

[6] Ibid page 46

[7] Tara Mandala feature on the 10th Tara>>

When chanted in the original Sanskrit, the 21 Praises to Tara are 21 potent and powerful Dharanis (long-form mantras).

Although popularized as both a Tibetan and English 21 Praise chant, in its Sanskrit Holy syllable form, it is an original Dharani (or series of 21 Dharanis) as taught by the Buddha in Sanskrit Sutra. In its Tibetan or English form (translated in the Kangyur), it loses its sacred vibrational sound and the actual “meaning” (translation) is significantly more simplified. The Dharani, in original Sanskrit, is nuanced and profound.

21 Praises to Tara are Powerful Dharanis

The 21 Praises to Tara are famous for blessing activity, protection, healing, long-life practice, and wish-fulfillment —but these stated benefits are actually in reference to the original Sanskrit sounds.

Hrishikesh Sonar correctly pronounces the Sanskrit Dharanis for us in a beautiful chant, with captions for chant-along:

NOTE: the principle of Sanskrit Dharani applies to all lineages of 21 Taras: Surya Gupta lineage, Atisha lineage or Nyingma lineages. Although the video below, which is correct Sanskrit pronunciation, visualizes with the ancient Surya Gupta lineage (paintings by Niels Petersen) the same Dharanis and pronunciation are correct for all visualization systems. In future, we’ll produce separate videos for these lineages.

Mantras and Dharanis should not be translated

In the same way a mantra, such as Om Mani Padme Hum loses most nuance and “potency” if translated for chanting to English — literally this translates, according to scholars as praise to the jewel in the lotus — in its Sanskrit form it is empowered by Sanskrit’s sacred mother syllables. In other languages, a mantra or Dharani simply becomes more of a “chanted prayer or praise” or hymn.

Likewise, the powerful mantra of Tara, in sacred sound form Om Tare Tuttare Ture Svaha, becomes in English: I prostrate to Tara the liberator, mother of all the victorious ones. While this is a lovely praise, it no longer has the essence of sacred syllable and nuanced meaning.

Enlightened Deities will respond to anyone, regardless of language. The question of translation and language relates to “mantras” and Dharanis both.

For example, Om is a short form of AUM, which are the seed syllables of Body, Speech and Mind. As such, it represents the body, speech, and mind of all the Buddhas — in that simple Sanskrit Syllable Om. So, to do justice to a translation, we’d have to translate Om not as “I prostrate” but instead as “I prostrate to the body, speech and mind of Tara, the liberator.” Then, when you start to translate Tare (the next two syllables of Tara’s mantra), we find it has many meanings. Tare can mean “freeing from samsara,” but it can also mean “liberation from suffering” and “protection from fear” and about twelve other wonderful nuances, all in those two little syllables.

Mantras, like Poetry, are difficult to translate without losing something. Dharanis are even more challenging (the 21 Praises are actually 21 Dharanis.) In English, we call it “Praise,” but Dharani means much more than praise. It means “essence” and “sound essence” and “empowered vibration” and “homage,” and another thirty or forty things. Any one of them alone, as a single English word, is misleading. This is why teachers often recommend students chant in Sanskrit and their native language both. (Sanskrit and English or Sanskrit and Tibetan, and so on.)

The benefits of the Dharanis are fully stated in the final verses of the sacred texts, which outline the specific benefits to devout practitioners. The benefits, however, are for the Dharanis as transmitted by Buddha, in the original Sanskrit.

The benefits (if you translate them to English) are stated in the text as (here translated to English for clarity):

“Whoever is endowed with devotion for the goddess and recites this with supreme faith,

Remembering it at dawn upon waking and in the evenings,

Will be granted all fearlessness, will perfectly pacify all negativities,

And will eliminate all unfortunate migrations.

The multitudes of conquerors will quickly grant initiation:

Thus, endowed with this greatness, one will eventually reach the state of a buddha.

If affected by the most terrible poison,

Whether ingested, drunk, or from a living being,

Just by remembering, will one be thoroughly cleansed.

If this prayer is recited two, three, or seven times,

It will alleviate all the sufferings of torments

They are caused by spirits, fevers, and poisons, and by other beings as well.

If you wish for a child, you will get a child;

If you want to for wealth, you will receive wealth.

All your wishes will be fulfilled

And all obstacles pacified.

Why 21 Dharanis?

Tara, the Mother of the Buddhas, emanates in countless forms to help suffering beings in our troubled world. Each of these forms specializes in one of these Enlightened activities: the various White Taras for peaceful activity, the Red Taras for magnetizing and enchanting, the Yellow Taras for auspiciousness and wish-fulfillment, and the Black Taras for wrathful power to overcome evil or negative forces and obstacles.

Chanting Tara’s Praises daily — especially in the original Sanskrit — is a practice recommended by countless Buddhist teachers. Shakyamuni Buddha taught the 21 Praises originally in Sacred Sanskrit. Chanting the praise with the original Sanskrit vowels of Buddha is important as an empowering method, energizing the sounds with mantra and seed syllable vibrations.

NOTE: In the featured video, Hrishikesh Sonar demonstrates the correct Sanskrit pronunciation, here beautifully chanted. Many people do not chant musically — but the pronunciation is the same. Note: in the English lettered Sanskrit below, any time you see an s or a c with a special accent — such as ś or ṣ — it is usually pronounced soft-style as is “sh” or “ch.”

Bring the blessings and protection of Mother Tara into your life with this sacred and profound praise sung in the Mother language Sanskrit.  Visualize the 21 Taras — here presented through the art of Niels Petersen, according to the ancient lineage of Surya Gupta, as taught in the books Tara in the Palm of Your Hand, and Tara at Your Lotus Heart by Venerable Zasep Rinpoche.

To learn more about the 21 Taras we strongly recommend Tara in the Palm of Your Hand. Even more in-depth is the new book from Venerable Zasep Rinpoche, Tara at Your Lotus Heart.

Sanskrit Dharani of the 21 Taras

With descriptions of the names, colors and powers of each Tara according to the book Tara in the Palm of Your Hand (found on Amazon here>>)

Although the tradition is that you chant the entire 21 Dharanis plus the introductory Dharani daily or three times daily, if you have a specific issue or problem — if you need Tara’s help with a specific activity — you can look at the “Power or Rite” description below. The Color also indicates the type of activity

• Red: Power and magnetizing or enchanting
• White: Pacifying or calming and long-life
• Blue or Black: Wrathful power to turn back obstacles, negative karmas, evil forces
• Yellow: Auspiciousness and attracting good fortune.
• Green: Combines all the colors and activities.

Introductory Dharani

om namo bhagavatyai āryaśrī ekaviṃśati tārāyai

namastāre ture vīre

tuttāre bhayanāśini

ture sarvārthade tāre

svāhākāre namo’stute

1st Tara Dharani

Sanskrit: Pravita Tara

Tibetan: Rabtupa We Drolma

English: Heroic Red Tara

• Power or Rite: turning back the power of others.
• Seed syllable OM
• Colour: red
• Arms: 8
• Peaceful or wrathful: peaceful

namas tāre ture vīre

kṣaṇa dyuti nibhekṣaṇe

trailokya nātha vaktrābja

vikasat kesarodbhave

2nd Tara Dharani

Sanskrit: Chandra Kanti Tara

Tibetan: Karmo a Dang Ge Drolma

English: Moonlight White Tara

• Power or Rite: calming infectious disease.
• Seed syllable TAM
• Colour: white
• Number of arms: twelve
• Peaceful or wrathful: peaceful

namaḥ śata śaraccandra

sampūrṇa paṭalānane

tārā sahasra nikara prahasat

kiraṇojjvale

3rd Tara Dharani

Sanskrit: Kanaka Vana Tara

Tibetan: Ser Mo Serdok Chen Ge Drolma

English: Golden Color Tara

• Power or Rite: calming infectious disease.
• Seed syllable TAM
• Colour: white
• Number of arms: twelve
• Peaceful or wrathful: peaceful

namaḥ kanaka nīlābja-pāṇi

padma vibhūṣite

dāna vīrya tapaḥ śānti titikṣā

dhyāna gocare

4th Tara Dharani

Sanskrit: Usnisa Vijaya Tara

Tibetan: Tsug Tor Nam Pal Gyal We Drolma

English: Golden Tara of Crown Victorious

• Power or Rite: neutralizing lethal poisons.
• Seed syllable TUTA
• Colour: golden
• Number of arms: four
• Peaceful or wrathful: peaceful

namastathāgatoṣṇīṣa

vijayānantacāriṇi

aśeṣapāramitāprāpta

jinaputraniṣevite

5th Tara Dharani

Sanskrit: Hum Svara Nadini Tara

Tibetan: HUM Dra Dolpi Drolma

English: Tara Proclaiming the Sound of HUM

• Power or Rite: subjugating.
• Seed syllable TA
• Colour: yellow
• Number of arms: two
• Peaceful or wrathful: peaceful

namastuttāra huṅkāra

pūritāśā digantare

saptaloka kramākrānt niḥśeṣ

ākarṣaṇa kṣame

6th Tara Dharani

Sanskrit: Trai Lokya Vijaya Tara

Tibetan: Jig Ten Sum Lay Nam Par Gyal We Drolma

English: Tara Victorious over the Three Levels of the World

• Power or Rite: purification of all obscurations and negativities.
• Seed syllable RE
• Colour: ruby red
• Number of arms: four
• Peaceful or wrathful: peaceful

namah śakrā nala brahma

marud viśveśvar ārcite,

bhūta vetāla gandharva gaṇa

yakṣa puraskṛte

7th Tara Dharani

Sanskrit: Vadi Pramardani Tara

Tibetan: Golwa Jompi Drolma

English: Tara Who Crushes Adversaries

• Power or Rite: Destroyer of adversaries (adversaries means obstacles and obscurations).
• Seed syllable TU
• Colour: ruby black
• Number of arms: four
• Peaceful or wrathful: wrathful

namas triḍiti phaṭkāra

parayantra pramardini

pratyālīḍha padanyāse

śikhi jvālā kulojjvale

8th Tara Dharani

Sanskrit: Mara Sudana Vasitottama Da Tara

Tibetan: Wang Chug Terwe Drolma

English: Tara Who Gives Supreme Spiritual Power

• Power or Rite: completion stage practices; destroyer of Maras (demons) and the two obstructions
• Seed syllable TU
• Colour: ruby black
• Number of arms: four
• Peaceful or wrathful: wrathful

namasture mahāghore

māra vīra vināśini

bhṛkuṭī kṛta vaktrābja

sarva śatru niṣūdini

9th Tara Dharani

Sanskrit: Khadiravana Tara

Tibetan: Seng Ding Nag Che Drolma

English: Tara of the Khadira Fragrant Forest (Principle Green Tara)

• Power or Rite: Principle Green Tara: all activities
• Seed syllable TAM
• Colour: green
• Number of arms: 2
• Peaceful or wrathful: peaceful

namastrīratna mudrāṅka

hṛdayāṅguli vibhūṣite

bhūṣitā śeṣa dikcakra

nikara-sva-karākule