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Receiving the Blessing of Tara |
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By H.E. Chogye Trichen Rinpoche
 Entry into the path of meditating of the bodhisattva Tara begins with empowerment, the transmission of her enlightened wisdom and blessings.
When we receive the transmission of the blessings of green Tara, for example, we first offer a mandala to the Guru who we should visualize and really feel is actually the goddess Tara herself, present in front of us. One visualizes the Guru in front of us as Tara. One also visualizes that Tara is present in the mandala on the shrine in front of us.
From the heart centers of these two Taras, brilliant light shines forth which strikes ourselves and all sentient beings. This radiating light transforms our ordinary bodies of flesh, bones, and blood, and we become an orb or ball of light, a mass of light. All ordinary phenomena dissolve into a state of emptiness. We rest our minds naturally in that state, remaining in this state which is the presence of light within emptiness, the clarity of emptiness. Within this emptiness, everything is possible.
 The place where you are is the pure realm of Tara, the
Turquoise Realm known as "Harmony of Turquoise Leaves". You are no
longer in your ordinary form, but have the nature of a ball of light.
Any sounds you hear are the echo of the mantra of Tara. Any thought
that may arise or occur to you is wisdom, emptiness. All phenomena,
everything, is like space. There is nothing mundane or ordinary that
remains.
Next, there appears a lotus flower and on that flower
a letter 'AH' transforms into a moon disc. Upon that moon disc is a
blue green seed syllable HUM, which emanates brilliant light that
spreads throughout the universe. It strikes all living beings,
purifying all their obscurations and sins.
The radiating rays
of light also make offerings to the enlightened ones and are then
re-absorbed back into the letter. From the transformation of this
letter, which represents the nature of one's own mind, oneself appears
as Tara.
She is green in color with one face and two hands
with the feet drawn in. Her right hand is stretched out over the right
knee with the palm in the gesture of supreme generosity. The left hand
is in the gesture of granting refuge, with the thumb and ring finger
touching and holding the stem of an utpala, a blue lotus flower, which
reaches up to her left shoulder. The utpala in Tara's hand has three
flowers. One of these is still a bud, one is fully blossomed, and one
is slightly dried up.
Tara is a beautiful emerald green color;
she is of the nature of light. Tara is adorned with all the magnificent
ornaments, crown, necklace, and so forth, as well as silken garments.
Her posture is graceful, with her right leg slightly outstretched and
her left leg pulled slightly toward her.
At her forehead is
the white letter OM, representing the body of all the Buddhas; at her
throat is the red letter AH, the speech of all the enlightened ones; at
her heart is the blue letter HUM, which is the mind of all the Buddhas.
In fact, your body, speech, and mind have always been the holy body,
speech, and mind of the Buddhas. So far, you have perceived these to be
impure. In order to transcend this, visualize your three places with
the syllables OM, AH, and HUM. On top of the syllable HUM, one should
also visualize the syllable TAM, the seed syllable of Tara.
In addition, the Guru also appears in the same form of Green Tara, as well as the appearance of Green Tara on the shrine.
Within
the heart of oneself appearing as Tara and in the hearts of the Guru
appearing as Tara and of the Tara visualized on the shrine is a small
form of Tara. Within the heart of this tiny Tara is a minute letter
TAM, the seed syllable of Tara herself.
Brilliant light shines
from the hearts of the Guru and of Tara on the shrine. This light fills
the universe, spreading in all the ten directions to the Buddha realms
and reaches to all of the enlightened ones, invoking infinite blessings
of the Buddhas and Bodhisattvas, summoning their wisdom and compassion.
Especially, this light goes to the realm "Harmony of Turquoise
Leaves", in the Potala paradise in the southern direction, where the
wisdom aspect of Tara resides. Now all the enlightened ones assume the
form of Tara. There are in the space above and around us millions and
billions of Green Taras of exquisite appearance that rain down upon us
and are absorbed into our bodies. The largest of these may be huge like
mountains, the smallest no more than the size of a sesame seed.
Like
a giant storm gathering from all the ten directions, all of these
shower down upon us and are absorbed into us. In an empowerment, this
is known as the descent of blessing, and is extremely important.
Now
one clearly visualizes the syllables of the three vajras, OM, AH, and
HUM, at the forehead, throat, and heart, respectively. One also
visualizes the samadhi meditation aspect in one's heart as the tiny
Tara figure. All of these are clearly visualized in oneself appearing
as Tara, in the master appearing as Tara, and in Tara who appears on
the shrine.
Next, rays of light shine from the heart of the
Guru, inviting all the deities of initiation to appear before the Guru
in the sky, and the Guru flings nectar from the initiation vase.
Simultaneously, the deities bestow initiation by pouring nectar from
vases they hold in their hands. This nectar enters through the tops of
our heads, completely filling our bodies and overflowing at the crown
of our heads, where it takes the form of the Buddha Amoghasiddhi.
In
this way you should then feel that you have received the blessings of
the enlightened form, the body of Holy Tara, and as a result of that,
the effects of previous misdeeds and sinful actions done in the past is
removed. One's own physical form becomes indivisible from the form of
Tara, and you are empowered to meditate upon yourself appearing as
Tara. From now on, you should never see yourself in an impure form, but
should instead always regard yourself in the form of Tara.
For
the blessing of the enlightened speech of Tara, one imagines that
within the heart of the Guru and the Tara on the shrine there is the
letter TAM surrounded by the mantra of Tara. Rays of light issue from
the TAM in the heart of the Guru and from the shrine Tara. Now we
recite the mantra OM TARE TUTTARE TURE SVAHA. As we do so, like bubbles
rising up in water, from the mouth of the Guru in the form of Tara and
from the mouth of the shrine Tara, the letters of the mantra issue, and
are absorbed into the seed syllable TAM in your heart.
They
are absorbed into the samadhi aspect, the tiny Tara in the center of
our hearts. These letters now arrange themselves around the TAM on the
moon disc in the heart center of the tiny Tara in our hearts. The seed
syllable TAM in Tara's heart is surrounded by the ten syllables of her
mantra.
Next one would imagine that all the blessings of the
enlightened speech of all the Buddhas take the form of letters of the
mantra of Tara, and all these rain down upon us. These letters enter us
through our mouths, and are received by the wisdom aspect, the Tara
appearing in our hearts. Once more we repeat the mantra.
Here
one would feel that all vocal impediments, all obstacles in relation to
one's speech are purified. All the effect of previous non-virtuous acts
of speech is also purified. One is empowered to recite the mantra of
Tara.
Next is the blessing of the mind. For this, one focuses
on the Tara on the shrine, the Tara on the mandala. Now one arouses
even greater devotion for Mother Tara, and supplicates her to bestow
her blessings. From her heart emanate countless flowers like the utpala
blue lotus held in her left hand. All these are absorbed into us
through the tops of our heads.
Finally, one would imagine that
light shines forth and transforms all of the inanimate universe into
the celestial palace, and all sentient beings are transformed into the
form of Tara. Rest the mind briefly in this state, where everything is
known to be like a dream.
In this way one may receive the
blessings and the consecration of the enlightened body, speech, and
mind of Tara, and also receive the blessings from the vase of
initiation. One then offers a mandala in gratitude for the blessing.
Meditation on Green Tara On
the basis of preliminary trainings and practices, as well as based on
receiving the blessings of the Bodhisattva Tara, one is able to perform
the meditation on Tara and recite her mantra.
The entry into
Buddhist meditation in the Mahayana tradition begins with lojong,
training the mind. Of utmost importance is the development and training
of compassion.
How do we develop this training? First, we
meditate on the kindness shown to us by our mothers. Our mother carried
us in her womb and gave birth to us. She fed us and cleaned us when we
were helpless babies. Remembering her kindness, visualize your own
mother.
As you meditate in this way on your mother, generate
love and gratitude toward her. Once you have given rise to this
feeling, you can begin to extend this feeling to others, until
gradually you are able to extend the feeling of love and gratitude to
all living beings in the course of your meditation.
This is
possible because in the past since time without beginning, every being
has in fact been your own kind mother. As is said in many refuge
prayers, 'For all sentient beings who have been my mother, I take
refuge.'
Another possibility is that you can also meditate on
the love a mother has for her only child, and in the same way extend
this feeling to all sentient beings.
Once you have done this,
the next step is to begin to give rise to compassion. Understanding the
kindness shown to you by your mother, you would never wish to see your
mother suffer in any way. This wish to remove your mother from all
suffering is compassion. Put yourself in her place, feeling her
troubles and whatever hardships she has to suffer. Once this feeling of
compassion has arisen in your heart, then you can extend it to others
until it comes to embrace all living beings. One genuinely understands
the suffering of others and truly aspires to remove them from
suffering.
In this state, one is ready to take refuge. Here it
is important to understand that you can only take true refuge in a
truly free being. It won't ultimately help you to take refuge in all
the different worldly gods, just as a petty lord cannot truly protect
you in the way a king can.
There are also other mind trainings
you can also do to prepare in meditation for the taking of refuge. It
is very helpful to reflect on the benefits of altruism as opposed to
the apparent benefits of self-interest. All misfortune and suffering
actually comes directly from pursuing one's own interest at the expense
of what might be best for others.
It is equally true that all
benefit and good fortune in fact derives from putting the welfare of
others first. What it all comes down to is that if you work only for
your own benefit you end up making trouble for yourself. Working for
others guarantees that good will come to you in the future.
Likewise,
the practice of virtue is an essential part of training one's mind in
the dharma. For example, if you has been generous in the past, you will
be experiencing prosperity and abundance in the present. If we have
been patient in the past, then whoever sees us will automatically be
attracted to us and feel positively toward us, giving us power and
influence.
Of particular importance is the training in ethical
conduct. If one does not practice ethical discipline in this life, it
is difficult to gain future human births. Our birth as human beings at
this time is due to some previous practice of moral discipline. Such
discipline is the true foundation for any and all real qualities to
arise.
The basis for this discipline is the practice of
virtue. In practice, this means renouncing the ten non-virtuous deeds.
These are: (1) killing, (2) stealing, and (3) sexual misconduct for the
body; (4) lying, (5) slandering, (6) speaking harsh words, and (7) idle
gossip or meaningless speech for the deeds of one's speech; and (8)
thoughts of avarice and covetousness, (9) malicious thinking which
wishes others harm, and (10) mistaken beliefs or wrong views, for the
deeds of one's mind.
The ten virtuous actions of body, speech,
and mind arise naturally when one refrains from the ten types of
negative deeds. Hence we can see that embracing virtuous discipline is
also another basis for the taking of refuge. In this approach, whatever
actions you do, they are all offerings and service to the Buddhas.
Now
that we have discussed some of the trainings that are the basis for
taking refuge, what are the objects in whom we take refuge? They are
the three jewels. The first jewel is the Buddha, who possesses the
three kayas, or the enlightened body, speech, and mind.
The
Buddha is said to possess three kayas or 'bodies' of enlightenment. The
Buddha's Dharmakaya is like the vastness of the sky or space. The
Buddha's Sambhogakaya manifests without Buddha ever straying from
Dharmakaya-it is like the moon in the sky. The Buddha's appearance as
the Nirmanakaya of flesh and blood is like the moon reflected in a pool
of water.
The second jewel is the Dharma. This is the
tripitaka, the three baskets of scriptures. We take refuge in the
Dharma because the realization that arises in the minds of
practitioners is based on the understanding of the scriptures. The
third jewel is the Sangha, the enlightened community, the Arhats,
Bodhisattvas, and Deities.
One who has taken refuge is surely
and steadily following the path that leads to enlightenment. We take
refuge for all sentient beings. This brings our refuge to the level of
the Mahayana or great vehicle, which wishes to save every living being.
Buddhahood, enlightenment, is attained through the realization
of selflessness, which includes the realization of the emptiness of all
phenomena. Training step-by-step and accumulating merit helps us to be
able to realize emptiness.
For this, one needs to cultivate
the firm resolution to attain the state of enlightenment. It is also
necessary to generate the precious bodhichitta. In order to be able to
generate bodhichitta, it is necessary to cherish the welfare of others.
It is often said in the teachings that all suffering originates from
selfishness, while all happiness comes from valuing and seeking the
welfare of others. This cherishing of the welfare of others can then
lead to bodhichitta, the altruistic motivation to free all beings from
suffering and establish them in the state of enlightenment.
It
is further said that all of the teachings of the Buddha can be
understood in terms of the law of karma, the law of cause and effect.
If you sow seeds of virtue, this will bear the fruit of fortunate
results and positive circumstances. If you cultivate non-virtuous
behavior, it will lead to unhappiness.
In Buddhism, we speak
of the importance of the law of cause and effect. In Christianity, the
emphasis is on faith in a god. But this faith is itself is still a
cause, a virtuous cause, so happiness can indeed be derived as the
effect or result of a cause, which is cultivating faith. So, in fact,
the Christians are also speaking of the law of cause and effect. These
two religious teachings may use different concepts and yet share some
very similar ideas.
When one receives empowerment and does the
practice of Green Tara, she should be seen with the faith that she is
the embodiment of all the enlightened activities of all the Buddhas.
Thus one may learn to pray to the Bodhisattva Goddess Tara. Beyond any
doubt she is able to allay and pacify all fears.
Both Tara and
the female Buddha Vajrayogini are one in essence, since both are wisdom
goddesses, enlightened ones. Even if one is not able to practice all
the details of the eleven yogas of Vajrayogini, one who knows how to
really pray deeply to the goddess Tara will receive the same benefits.
Often
together with refuge and generating the wish to save all beings one
also recites the seven-branch prayer, which is found near the beginning
of many sadhanas. The seven branches are: paying homage, making
confession, rejoicing in the virtues of others, resolving the
bodhichitta enlightenment thought, requesting to turn the wheel of
dharma, requesting not to pass into nirvana, and dedication of merit.
Each of these branches reveals an important component of the path.
Having
taken refuge and paid homage, one sees Tara as the sole object of
refuge to whom you entrust your faith. This is the first of the four
powers of confession, which is the second branch. The first power of
confession is the 'power of the shrine'. Now one is ready to confess
misdeeds with strong remorse, like one who has mistakenly taken poison
and so has genuine regrets. You see how harmful it is to have committed
such misdeeds, and, with remorse and contrition, you confess. This is
the second of the powers of confession, the 'power of regret'
The
third power of confession is the 'power of the antidote'; in short,
this means promising with sincerity never to repeat the negative
conduct again. As a result of this, all negativities will be fully
repaired and virtue will be restored and revived. This is the fourth of
the powers, the 'power of renewal or restoration'. Unless we confess
negative deeds, we keep on continuously accumulating the causes of
suffering.
An example of the third of the seven branches, the
branch of rejoicing in virtue, is illustrated by the story of a beggar
who rejoiced in the merit of a king presenting a lavish feast for the
Buddha. By his rejoicing, the beggar gained even greater merit than the
king himself. Similarly, if you know of someone who has completed the
recitation of many millions of mantras, then if you rejoice in their
practice, you are able to share in their great merit.
This
illustrates that even without great effort on one's own part, through
rejoicing in the merit of others, one is able to gain vast stores of
merit.
Another of the seven branches is the request to the
Buddhas to turn the wheel of Dharma. Without such requests, the
teachings do not reach sentient beings. This is illustrated in the life
of Shakyamuni Buddha.
When Buddha became enlightened, he made a famous statement that is recorded in the sutras:
"I
have found a Dharma which is like nectar; it is uncompounded clear
light, profound and peaceful, beyond conceptual elaboration.
Were I to explain it, others would not understand, and so I shall remain in the forest without speaking."
In
response to this, the god Brahma, the creator, requested that Buddha
turn the wheel of Dharma according to the particular needs of the
varieties of sentient beings.
The final of the seven branches
is dedication of merit. Dedication of merit is the most important of
all of the seven branches. Whatever meditation, whatever practice or
virtuous deeds one performs, we should always dedicate the merit so
that our virtue is not dissipated.
Unless you dedicate the
merit, however great it may be, it will not be of much benefit compared
to merit which has been dedicated, and the result of our actions may
even lead somewhere else! On the other hand, however small a virtue or
meritorious deed one may have performed, by dedicating its merit, the
benefits will go on increasing and increasing.
For example,
however small an act of generosity, such as just giving a drink of
water to a thirsty person, if followed by dedication of merit, it will
go on increasing one's store of virtue. Without dedication, even the
virtue gained through great deeds is easily exhausted.
The
Buddhist scriptures teach that so much as a moment of anger can destroy
great stores of undedicated virtue. Anger is the most destructive of
the afflictive emotions. We dedicate whatever merit we generate
immediately so that it cannot be destroyed by our negative thoughts,
words, and deeds.
It is taught that patience serves as the
antidote to anger. The virtue accrued through the practice of patience
is immense. Whatever abusive words may be spoken to you, simply
practice patience.
Since this is so important, let us pause
here to consider the virtues of practicing patience. Patience is
counted as one of the six or ten paramitas, the perfections of the
Bodhisattvas. There are three types of patience. The best of the three
is to know the emptiness of all things. Next best is non-retaliatory
patience, where one does not retaliate or take revenge on others who
have abused or behaved badly toward oneself. This means that one
voluntarily accepts whatever suffering or harm may be heaped upon
oneself without striking back.
Practicing patience is one of
the highest forms of asceticism. Through this practice, all aggression
will be pacified by itself. When two communities are in conflict, if
one of these is able to exercise patience, the strife between them can
diminish and gradually subside all together.
Patience is
sometimes thought of as the highest of all virtues; it is very sacred.
If one has practiced patience, it leads directly to being born with a
beautiful form. Though we think being born beautiful is due to some
kind of heredity from our parents, in fact it is largely due to the
merit of practicing patience in one's previous lives.
Indeed,
the good fortune of being born as a human being is due to the
performance of ethics, of moral deeds, in one's previous lives. But not
all humans are born with a beautiful form; it is only those who have
practiced patience who are graced with such an appearance.
Those
who are patient are generally admired by everyone; from kings and
dignitaries down to the most ordinary person, all will respect one who
is patient. This is because patience consumes one's anger, the cause of
the worst suffering. There is no non-virtue like that of anger and
hatred; it destroys all seeds of virtue. In contrast, practicing
patience destroys anger and hatred. There really is no virtue that can
match the virtue of patience.
Another of the six or ten
paramitas or perfections of the Bodhisattvas is the perfection of
diligence. Whatever you undertake, you must apply diligence to the
task. If you have diligence, you can even make a hole in a rock using
your hands. The practice of diligence in this life will enable one to
do things quickly and successfully in future lives, without facing many
obstacles.
Yet another of the paramitas or perfections is the
perfection of concentration. The benefits of the training in
concentration are that one becomes contented and peaceful and
easy-going. One finds one's mind easy to tame, and things are fine and
as they should be. These are some of the virtues of the positive karma
that arises through the perfection of concentration.
Especially
important is the prajna paramita, the perfection of wisdom. It gives
one the ability to discern matters with mental clarity and clear
reasoning.
The law of karma, of cause and effect, is
infallible; it will never let you down. Non-virtues definitely do
create unhappiness. Even if one has the good fortune to be born as a
human being, if non-virtuous causes are present in oneself, these will
perpetually create suffering, even if one gains higher rebirth, such as
that of a human being.
The realms of suffering such as the
hells are the result of one's own wrong thoughts and deeds. There are
no 'places' such as the hells. The hellish fires of the hot hells are
the manifestation of unresolved anger and negativity stored in the
mind. These karmic accumulations manifest as what appears to be a real
world or realm that one must experience. Due to negative karma, one has
a distorted perception of all of reality, not realizing that whatever
reality one seems to be experiencing is in fact created by one's own
mind.
All meditation practices must be structured according to
the three excellences: that which is virtuous in the beginning, that
which is virtuous in the middle, and that which is virtuous in the end.
In meditation, the most important thing is meditation on
emptiness. All the attainments of the Buddhas are the result of
meditation on emptiness. We ourselves have not become Buddhas because
we have not effectively meditated on emptiness.
What is
virtuous in the beginning is refuge. What is virtuous in the middle is
the main part of the practice. What is virtuous in the end is the
dedication of merit. Hence we can see that the taking of refuge is the
basis of all further practice.
In the Earlier Translation
school they speak of nine vehicles of Buddhism, which includes six
tantric vehicles, while in the Later Translation schools they speak of
four vehicles or classes of tantra: kriya or action tantra; charya or
performance tantra; yoga tantra; and anuttarayogatantra or
unsurpassable yoga tantra.
In the practice of Kriyatantra, one
visualizes the deity, such as the goddess Tara, in the space above and
in front, and thinks of oneself as a loyal subject supplicating a king
or queen, hoping to receive their kindness. This is the nature of the
relationship of the meditator and the deity in Kriyatantra. In
Charyatantra, you would regard the goddess as a friend, one who you ask
for some favor or assistance or blessings. In Charya or performance
tantra, the relationship between the meditator and the deity is like
that of a friend to a friend.
In Yogatantra, one is unifying
one's own nature with the nature of the deity, unifying one's own
appearance with the appearance of Tara. In Anuttarayogatantra, one does
not view oneself and the deity as separate in nature. Based on this,
one transforms one's ordinary body, speech, and mind into holy Tara's
body, speech, and mind.
In order to do this, you must have
received the permission-initiation. This is what enables you to
transform your ordinary body into the divine body, to transform your
ordinary speech into enlightened speech, and to transform your mundane
thoughts into the wisdom of the goddess Tara through meditating on
emptiness.
Special Benefits Bestowed by Tara And the Mother Goddesses The
practice of Tara is said to have many different extraordinary powers of
blessing, and is particularly effective in a wide variety of
situations. For example, it is said that at the end of an aeon or cycle
of time, when hardships and calamities may increase, the mantra and
puja rituals of Tara are very essential. Anyone can recite the prayers
of Tara and it brings great benefit.
As we recounted earlier,
in a prior era at the beginning of our aeon, the Buddha Mahavairochana
was the Guru, the spiritual guide, of Tara. Buddha Vairochana blessed
Tara and prophesied to her that at the end of the aeon, in those lands
and worlds where pujas, prayers, and rituals of Tara are recited, as a
result of these prayers, the many diseases, troubles, and disturbances
caused by evil spirits and by human beings would be pacified and
resolved. I feel that the practice of Tara is the most important and
essential of all practices in such times.
Other goddesses also
very helpful in this regard is Marichi, or Ozer Jemma, and the
well-known goddess of spiritual healing, Parna Shawari. Their prayers
and mantras bring the same power and benefits as those of Tara. They
are basically the same goddess, Prajnaparamita, in different
manifestations.
Of Tara, is said that not only diseases and
disturbances caused by evil spirits, but also fighting, wars, conflicts
and arguments may also be pacified and resolved by the power of her
practice. All such obstacles and related difficulties can be removed
through the blessing of the prayers and mantras of these goddesses.
Ozer
Jemma and Parna Shawari as well as Yudon Drolma, are particularly
effective forms of the goddess to practice in order to protect against
and heal all kinds of diseases. They are especially important to
protect against thieves and criminals, and to heal the suffering caused
by strife and conflict.
It is said that these puja prayer
rituals and mantra recitations are particularly important when we come
to the end of an age or cycle of time. For such times, the practice of
Guru Rinpoche is widely recommended, but Tara, Ozer Jemma, and Parna
Shawari are also extremely important.
In times of the threat
of wars, epidemics, strife, and so on, it is very important that the
mantras of these three goddesses be put on prayer flags and hung in the
air, as much as people are able to do this. People from all walks of
life should do this and say these mantras as much as possible. Along
with the prayers of Guru Rinpoche, these practices are the most
effective in such times and situations as we are speaking of. This has
been stated in many scriptures.
One who offers praise to Tara
is truly intelligent. Whether early in the morning or late at night, if
one offers the praise to the twenty-one Taras, such as offering two,
three, and then seven repetitions of the prayer, totaling twelve
recitations of the praise to the twenty-one Taras, all wishes can be
fulfilled. This is how it is in the Four Mandalas' Ritual of Holy Tara
"The Illuminating Lamp". In this puja one repeats the praise twice,
then three times, then seven times.
When it is said that all
one's wishes will be fulfilled, it means that if you need a child,
you'll get one. If you have financial needs, these will be met.
Whatever wishes you have, all of them can be fulfilled through praise
to Tara. Actually, one doesn't need more than this practice; it
accomplishes everything!
You only need to try it out, to test
it, in order to allay your obstacles. All of your obstacles and
difficulties, however many there are, can all be removed and relieved
through offering praise to Tara. Through praying to Tara, all potential
obstacles are powerless to cause you harm; they are naturally pacified.
Nothing can get to you or harm you in any way; you become impenetrable,
unassailable.
There is no doubt that Tara is very swift in
allaying obstacles. It is an especially close and rapid method for
female practitioners. Tara and the female Buddha Vajrayogini are of the
same essence; Vajrayogini is also a rapid method of gaining
accomplishment. All the activities of the Buddhas are embodied in Tara,
contained in her, complete in her.
You have now been empowered
to meditate on yourself in the form of Green Tara. Your speech can be
transformed into mantra, your thoughts into wisdom. You are no longer
an ordinary being; your body, speech, and mind have been completely
elevated into the exalted state of Tara herself, into the form, mantra,
and wisdom of Tara.
The words of the praise to the twenty-one
Taras are not the intellectual composition of scholars. They are spoken
directly by Buddha Mahavairochana and Buddha Shakyamuni themselves.
Please recite the praise to Tara as much as you are able to in the
course of your everyday life. If you are unable at any time to recite
the praise, try to recite the mantra of Tara, OM TARE TUTTARE TURE
SVAHA.
At the minimum, at least you can recite "Tara, Tara,
Tara ", or you can say "Tare, Tare, Tare", just repeating her name.
When you call out someone's name, don't they give you their attention?
By calling on Tara by name, she will certainly hear you and respond.
Don't just do it because I say so, but by all means, do it!
Translated by Lama Choedak Yuthok
Compiled and edited by John Deweese |
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Last Updated ( Tuesday, 13 December 2005 )
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Teachings