Translated by Ina Bieler & Transcribed by Florence Lee

Green Tara Empowerment 

Today my dharma friends who are following us on live stream, tashi delek. Now, during these days sentient beings experience very intense suffering but why is that and where does it come from? Suffering arises from causes and it is said that causes are the negative karma, obscurations and negativities. The conditions are the evil spirits, hindrances and obstructors, all these illness and sufferings. So, it is not that there is no cause. Guru Rinpoche had said in the Sampa Lhundrup (Spontaneous accomplishment of Intentions) that in the last 500 years of degeneration, the five afflictive emotions of sentient beings are extremely coarse. “May these become exhausted in their mindstreams.”

There are different kinds of degenerations. There is the degeneration of the view, of individuals, of the dharma and so forth. So how has it degenerated? Nowadays science is improving on the external level but due to these developments, our inner attachment and our greed is increasing. And we are feeling a sense of covetedness of wanting the happiness of others. So, we cultivate desire which leads to jealousy and that leads to conflict between countries, people and friends. It is because the afflictive emotions are so strong and coarse. It is like a poisonous vapour coming out from one’s mouth. So sentient beings experience this intense suffering and Buddhas of the past had spoken about this over and over again.

They have spoken about the coming of a time of illnesses and disease, of weapons and of famine. Also, to pacify this, we recite the world peace prayer. The Buddhas of the past have always mentioned many times that this is going to happen. When it happens, what is it that we have to be careful about? This is a time where we have to remember and understand karma and be very careful when it comes to the creation and accumulation of causes.

So, now temporarily we experience a lot of suffering and it seems that we are without protection when it comes to our suffering. But still there is a way to achieve a positive result and that depends on our altruism. During these days, this is really a time where our trust in karma can increase. If we really think about karma when you are in the midst of this suffering, you see that nothing in this world can be a protection to you. Not your country, not any person, not your power or even your money. So, it seems that everyone is completely without any protection or refuge.

At this time how should you think? Think about different countries in the world. Are there some people who are not affected by these kinds of suffering? There are some people who do not experience physical illness, mental misery or experience much difficulties. Then there are others who constantly experience suffering. It is said that if you have not created the karma you will not encounter the result. Now what this should make you realize is that you should find your refuge and protection in the cause that you are creating. You can understand the causes and their certain results when you look at the experience of certain countries or people in the country. Even within the same country, not everyone has the same experience. Some are more affected than others by this suffering. What is the difference? Why is it that some cannot be protected?  For example, even a president of a country may catch the disease. So, think about the causes and karma in these ways and realize that can be protected. Being protected when it comes to the causes is most important. We always say “may beings have happiness and the causes of happiness.” That is our common aspiration prayer and what is the cause of happiness? It is love and compassion. That is the cause that Buddha talked about.

So now, when you look at your own mind and also the mind of others, how much of that love and compassion do you have? Our love and compassion is extremely small and very limited. When we think about each and every day, how much love and compassion arises in your mind; there is very little. And when you think about months or years, you see that very rarely does a real thought of love and compassion arise. And mostly we are controlled by our afflictive emotions. We are angry, we are jealous and so forth. It is because we do not know how to recognize and hold on to the cause of love.

So, when you think about karma you realize that you have to hold on to this cause of happiness. This is also what we remember when we take refuge in the three jewels. When we take a vow then we regret any former transgressions and we vow to not again repeat those negative actions. So, it is said all suffering without exception comes from wishing for one’s own happiness. That is self-grasping and the afflictive emotions. If you just cultivate altruism and the wish to help or benefit others for a moment, wherever you go in the six realms of samsara, there will be happiness. So, think about this very carefully and you come to an understanding that karma is really unfailing.

That has to arise in your mind very firmly and when that arises and you experience illness, you will recognize that this is because it is due to a cause that you have created. Once the cause is created, you must by all means experience the result. However, this experience of the result purifies negative karma and thinking forward, you would then think about creating the causes for happiness in the future. So, you cultivate love and compassion. Whatever difficulty or suffering you experience, also think that all mother sentient beings also experience such suffering. When you direct your mind toward the suffering of other sentient beings, then your own suffering will appear much smaller in perspective. So, it is very important to reflect on the suffering of other sentient beings. Then your own suffering doesn’t seem to be so great.

When suffering arises, think in this way and take a commitment thinking that ‘with my body, speech and mind, I will practice virtue from now on’. Like what we have said in our prayer. What is virtue? Whatever you do with body and speech if it comes from a mind of love and compassion, it becomes virtuous. Thinking in these ways, you trust in karma increases. So, it doesn’t matter which religion in the world you follow and actually there is no religion that does not consider love as most important. It is just that if we cannot mix this love with self-grasping, then one religion starts to harm another religion. And in this way, it becomes like poison. Within our hearts, anger and jealousy blaze like a fire. So, this is something you really have to think about. The fault is not in the religion but in that we do not have enough love and compassion in our mindstream. So, it is very important to recognize the causes.

At this time, we still have a great opportunity. Buddha had said that you must recognize suffering; for example, when you think about the suffering of the lower realms. But even the suffering of what we can see; humans and the animals who co-exist. You just think about the suffering of the animals and immediately you will recognize that our suffering as humans is nothing in comparison to that. Then your own suffering is so much lighter. Think in this way especially these days when you experience difficulties. Think about the suffering of others and then think of the antidote to this suffering. That is really the antidote to your own suffering which is to look at others and think about their suffering. For example, when you think about the suffering of someone whom you love very much like your family or your friends. What kind of feeling arises in you?

This is how the buddha feels for all beings that exists. So, the suffering comes to you and you feel the suffering of others. At that time when you become aware of the suffering of others, then your own suffering will somewhat diminish when love and compassion arises. So, look at the feeling of love that arises and recognize that through this feeling, the karma of your own suffering becomes purified. If we do not purify our negative karmas they will still remain even if a hundred of eons pass. They will have to ripen and become purified. When suffering arises, think about the suffering of others. This is where the practice of Tonglen comes in. That will truly be of great benefit and think that we as human beings still experience much less suffering than animals.

So, think in this way; number one think that suffering is actually like a friend because it purifies the karma of birth in the lower realms. The suffering purifies negative karma. Number two if you think about the suffering of others, then your own suffering becomes much lighter. For example, when you think about the suffering of the animals, then our suffering is really nothing compared to that. In this way, you develop some courage inside. Thirdly, Patrul Rinpoche had said that ‘I do not prefer to be happy. I prefer to suffer because when I suffer, I purify negative karmas and when I am happy the five poisons increase.’

So actually, suffering can in itself becomes a skillful means in this way. It just really depends on how you think about it. Change your way of thinking; whatever suffering arises, recognize that it comes from the afflictive emotions. Where are they? They are within your own mind and you keep re-enforcing them all the time. This is what you need to recognize in a moment of difficulty. You recognize the afflictive emotions associated with it. Then you apply the antidote which is to cultivate love and compassion. Which is to think of the suffering of others. So, what is love? First you have to cultivate love for all sentient beings. That is you first recognize that all sentient beings really have been your parents. Then when you really see them as your family and you think about their suffering, a real feeling arises and from that compassion arises.

That is really the starting point of cultivating love and compassion. And if you have that, then even if you just recite a single prayer, it will benefit all sentient beings. If you think about all of your suffering, then you are strengthening the self and your suffering only increases. Often what happens is that people even turn away from the three jewels. They turn away from their faith and think that all of these supplicating and praying didn’t help anything. Then, they just continue to follow their afflictive emotions and if you keep accumulating karma then it is of no benefit.

So, what is of true benefit is to remember the deity; and there are many different deities as well as gurus who practice different deities. But actually, there is no difference at all between any of the deities. Because the enlightened mind of the wisdom beings are one and the same. Depending on which lama you have the greatest faith in, often due to the practice lineage we follow the specific yidam that this lama also practices. That is because first of all, the lama opens the doors of your mind to devotion. Secondly, having generated devotion in your mind, the lama then also gives you a deity to practice which he himself has practiced. Therefore, you are being transmitted the practice blessing lineage and due to that, your trust and devotion increases further and further. That is why a certain specific deity that is given to you from the guru is very precious. Not because there is a difference in the deity.

So today, I have the excellent opportunity to bestow the Green Tara Empowerment especially during these days where we experience much difficulty. We have mentioned that there are different eons and time periods where we experience diseases and so forth. Actually, I myself had experienced them all; there is nothing I haven’t experienced in this world. I have experienced disease, famine, weapons, poisons and so on. There have also been certain times where Tara actually came to save my life and these are circumstances where I actually reached a point where I couldn’t even be protected. But I was protected and it was quite amazing that Tara actually came and saved my life at a critical time. Tara in general is a deity that is widely spread around the world. She is given different names for example in Christianity she is called Mother Mary but basically any female who accomplishes the benefit and happiness of others is really an emanation of Tara.

Because Tara really is love and compassion; and an enlightened being. She has attained enlightenment because her altruism became very powerful. And it was so strong that she would even forsake her own body and life-force for the sake of sentient beings. There was not a single moment of self grasping in her mind; all she would think about is sentient beings. So, all self grasping has been cleared away. The term for Buddha in Tibetan is Sang Gye; Sang means to clear away and Gye means vast. When self-grasping has cleared away the mind becomes vast like space. Even now when you look at your own mind, without thinking of anything whatsoever when you meditate in a state of Mahamudra, in an instant the mind becomes just like space. It is when you begin thinking, the mind becomes solidified again. It happens due to the clinging to the true existences of appearance and our concepts about them. Often people get tied up in suffering and even commit suicide.

So, you become like a magnet that attracts all these negativities due to self grasping. Again, this is where tonglen comes in; thinking about the suffering of others. Also having this in mind, recognize that the suffering of self and others does not exist. First you think about others and there is suffering but then also think that others don’t inherently exist. Happiness and suffering doesn’t exist. It is all like an illusion. So, realize that happiness and suffering is an illusion. This is what you recognize when you rest within awareness; within the state of Mahamudra.

For example, my own guru, Khenpo Munsel Rinpoche spent 20 years in prison but he was extremely happy the entire time. He was able to control the outer circumstance and overpower it. In his inner mind he did not experience any suffering at all and that is due to the holy dharma. And in my own case it was Tara who protected me. So, this is why I am also conferring the Tara empowerment; it is a deity whom I have very special trust and devotion in. She is considered very precious throughout the world but especially in Tibet at the time of King Songtsen Gampo. The Queens who came to be his wives were also the emanations of Tara. The Queen from China who brought them the Jowo statue was the emanation of Tara. This statue can still be seen in Lhasa.

She is considered to be a very special deity but not just this one Tara. It is said that there are 100 million emanations of Tara just like there are 100 million emanations of Guru Rinpoche and so forth. The dharmakaya nature; the enlightened mind is like space. The sambhogakaya nature, the deity appears like a rainbow in the sky and is ever present to whoever supplicates them. And the nirmanakaya is like the raindrop directly falling down and manifesting in this world. Next, we come to reading the historical background of the Green Tara.

So now, we come to the history of Green Tara and this empowerment is number 11 out of the 50 empowerments. It says here first that Chenrezig is the emanation of Buddha Amitabha’s compassionate means while Tara is his wisdom emanation. Having vowed to benefit sentient beings for as long as samsara exists. Chenrezig acted for the welfare of sentient beings for countless eons. Although some were established in the state of liberation, the number of sentient beings did not decrease much. This caused tears to stream from the disheartened sublime one Chenrezig and from these tears Tara was born. And she said to him ‘do not despair I will help you to protect beings tormented by the suffering of samsara.’

Rinpoche’s commentary: regarding this commitment and vow that Tara took, on the relative level, she took a vow. And in samsara, sentient beings suffer because they cling to the true dualistic existence of self and other. Therefore, sentient beings experience endless suffering. She said whoever suffers in samsara, I will be there to protect them. So, this is how it is on a relative level. She appears on the relative level as any female that has compassion for sentient beings. And for this reason, you should think that any man with great compassion is Chenrezig. And any female with great compassion is actually Tara. Especially nowadays when we experience this disease in the world and any courageous physician who helps others is really an emanation of Tara or Chenrezig.

Or a rich person who is very generous to those who suffer is an emanation of Tara or Chenrezig. So, they appear in limitless ways and think that all of these compassionate beings are really emanations of Tara or Chenrezig. This was Tara’s aspiration and vow to protect all of those who suffer in samsara. So, this is on a relative level and on the ultimate level, this line here ‘I will help you to protect beings tormented by the suffering of samsara’ has to do with eliminating self grasping through the altruistic mind. And to recognize that this mind ultimately is Tara. She has cultivated the mind that has already attained enlightenment. Now you again and again give rise to altruism and a mind of bodhicitta. So, Tara has attained enlightenment through this mind of bodhicitta. As an enlightened being, she is called the perfection of wisdom and many other names.

On the ultimate level, Tara’s protection is also related to buddha nature and there is no being who does not have buddha nature. Because all beings possess buddha nature, there is an end to samsara. They all can attain enlightenment. So that is the ultimate point. On the relative level as we have mentioned before, recognize any male with compassion as Chenrezig and any female with compassion as Tara. For example, there are many famous people in the world that we hear about. Some people think that these are just words but if you really think about the meaning of those words, this is not true. They are not just words. This is really how I myself see it. Nowadays in the time of disease, all those with great courage and compassion for others, I really see them as emanations of Tara or Chenrezig. So, to me there are countless and limitless emanations of Tara and Chenrezig.

There are those individuals who are actually manifested here to help us. So, this is how you should think. Then the empowerment text continues; ‘having offered her support to the noble Chenrezig, Vairochana composed verses of praise called ‘Homage to the 21 Taras’. The Tara deliverance tantra says: “Although identical in wisdom, Tara manifests in myriad ways with different colours, numbers, faces and arms. Archyara Ashvaghosha said ‘Lady Tara appearing for the benefit of sentient beings, you display your body as Brahma, Vishnu, Shiva, Uma, the skulling one Mamaji and the white-robed lady in order to tame beings according to their needs. Tara is the ground from which all female deities arise. In India she appeared as Mayadevi the mother of the Bhagavan Buddha Shakyamuni. Furthermore, she manifested as Gelongma Palmo and the princess Mandarava.

In Tibet, she appeared as the dakini Yeshe Tsogyal, Machik Lapdron and many others. Rinpoche said that this is the concise historical background of this empowerment. Actually, it is said that the Buddhas of many eons in the past have all attained enlightenment based on Tara because there was no other deity. So, they practiced Tara and there are hundreds of thousands of different Tara tantras. There are many emanations of Tara too but in brief as we said before we should recognize all of the deities to be embodiments of Tara or Chenrezig; the embodiments of love and compassion. Tara is also an embodiment of wisdom; the dharmakaya great mother. And we can also say that all the female tantra deities arise out of Tara. So they are all emanations of wisdom on the ultimate level.

So now, during the empowerment, there is something that I have always mentioned. That is our minds are together and I am like a translator who translates the blessings of the empowerment to you. But the actual blessings come from the deities abiding in space like rain falling down. As we say in the supplication, Chenrezig is pervasive like space. The dharmakaya is pervasive like space and the sambhogakaya appears like a cloud in the sky whenever we supplicate to them. So, think that we are together and now we are gaining a real experience of this. Because you just hear my voice and through hearing the voice, you recognize the connection of the mind. So, we are together. There is a great quality in the voice and the mind.

Being close together physically can actually lead to many faults. Even though one is together physically, one still might be far away. So, it is more important to be together through the mind and the connection we feel through hearing the speech. Through hearing the speech, you remember that our minds are really together. This circumstance is an excellent opportunity to recognize that and to gain an experience in that. So now practice well and listen single-pointedly to the empowerment.

The root of suffering of all sentient beings is self grasping and now during the empowerment think ‘I will apply my body, speech and mind to virtue”. So, offering your body, speech and mind in this way is the supreme mandala offering and this is the kind of offering we will offer today. Offering your body, speech and mind applied to virtue. What that means is that you have a wish to benefit all sentient beings. If you have this wish then whatever you do with body and speech becomes virtuous. For example, you recite ‘Om Mani Padme Hung’ with a mind to benefit beings and it will actually benefit them so it becomes virtuous. That is the supreme mandala and this is the mandala that we will offer today.

We will offer the short mandala offering on page 18 in the White Tara Sadhana. “By virtue of my mental offering of this Buddha field ornamented by Mount Meru, the four continents, and the sun and moon with a ground anointed by fragrant water and strewn with flowers, may all beings delight in the pure realms.”

So now, having offered the mandala, we have offered our body, speech and mind. Which also means that now when we experience a lot of difficulties and suffering, this actually also presents itself as an excellent opportunity to practice the paramita of generosity. This is a time when many sentient beings experience difficulties and you can help them financially. In those times of difficulties, even a small act of generosity is of great benefit.

For example, in those times of great suffering, it is even more beneficial to give someone a dollar than ten thousand dollars during other times. It is also an excellent opportunity to practice the paramita of ethical discipline. In those days you just keep a single vow thinking about the suffering of all sentient beings. Think about the root of their suffering; it comes from negative actions committed with body and speech. They have accumulated negative karma which has now ripened. Negative karma is a lack of discipline and if you keep just one vow like the Nyungne vow for one day, then it is an excellent opportunity to practice ethical discipline and patience.

Now, when you think about suffering and all kinds of disease of self and others, it is not just this disease now but there is always suffering everywhere. The rich suffer from their possessions, the poor suffer from their lack of possessions, there is no one who doesn’t suffer. Starting from the president of a country down to all the people in the country. Everyone suffers. They suffer because of their self-grasping and afflictive emotions. This is therefore an excellent opportunity to practice generosity, ethical discipline, and patience during this time. We are actually very fortunate to be able to increase our practice of virtue in this way.

This is also an excellent opportunity to practice meditative concentration. For example, you recite the Medicine Buddha mantra or you practice any other deity. At this time your mantra recitation will multiply many times and it will benefit your own suffering as well as the suffering of others. So, when you think about others, it is an excellent opportunity to practice patience, ethical discipline and meditative concentration. And for all of that we need the paramita of diligence. When suffering arises, you have to remember the deity and the mantra with diligence. Also, to remember love and compassion.

Meditative concentration means that this is the time where you need to practice meditation. Ideally you cultivate the four immeasurables and you meditate in a state of Mahamudra. Wherein you recognize that self and other are all illusory. The mind does not experience any suffering whatsoever; it remains unaffected by any suffering. It abides just like space. So, thinking in this way and resting in a mind of Mahamudra benefits yourself and also others. And that is the perfection of the paramita of wisdom.

So, this is really an incredible opportunity for us to practice the 6 paramitas in this way. This is what we mean by ‘I will apply my body, speech and mind to virtue”. So, meditate at this time; study, learn and practice. Do not waste this opportunity.

Now, for receiving the empowerment, visualize in space the principal deity Tara in the centre of the mandala. Surrounded by the retinue and the ones who are receiving the empowerment are included within the retinue. That is because when you receive the empowerment, you have a wish to benefit all sentient beings in the entire world. With this intention you really become a retinue of the deity. The retinue consists of bodhisattvas only so having a wish to benefit others, think that we all are a retinue of the deity.

Repeat in English ‘Embodiment of omniscient wisdom, principal deity through your kindness, please grant me the precious treasure you are setting forth today that utterly purifies the wheel of existence.’ Next please repeat the following five branches in the presence of the guru and the assembly of deities. And, this five branches consist of taking refuge, rejoicing, confession of negativities, cultivating the mind of bodhicitta and dedicating the roots of virtue towards enlightenment. Now when we receive the empowerment, we should visualize the principal deity of the empowerment in the space before us. Surrounded by all the Buddhas of the three times gathering around like clouds pervading space.

Now, when we supplicate, it is just like we are opening the temple doors so that we can see the insides of the temple. But actually, those deities are already there. It is just that when we supplicate them, we gain a strength of mind and we receive great blessings. It is not that it makes no difference whether or not we supplicate but it is just that they are already there. It is just that when we supplicate we recognize them. The dharmakayas and sambhogakayas are always there. This is how you should think about it.

Then in English, “I take refuge in the three jewels and confess all evil and non-virtuous deeds. I rejoice in the virtues of beings and hold the Buddhas awakening in mind until attaining awakening. I take refuge in the Buddha, the dharma and the supreme assembly. In order to fully accomplish the purpose of others and myself. I give rise to bodhicitta having given rise to the mind of supreme awakening. I welcome all sentient beings. I will practice the supreme bodhisattva conduct that is pleasing to all. May I attain buddhahood for the benefit of all beings.“

So now, give rise to the wish that I will benefit all sentient beings in the three realms of samsara. And think that in an instant the mind transforms into a green TAM syllable. Then just stay with that life force syllable and meditate on the TAM. You can visualize it in any script whether in Chinese, English or Tibetan. It is the sound TAM and it is green in colour. So have your eyes closed and visualize in this way. Later when I ask you to open your eyes, then at once look at the image of Tara. In an instant have the deity appear in your mind.

Now, think that from space forms of Tara like rainbows descends down and dissolves into you and all beings. And syllables of TAM and Om Ah Hung also dissolve into you. Or continue to focus single pointedly on the TAM. Now open your eyes and look at the thangka of Tara. Or at any image of Tara that you have and have Tara appear in your mind instantly. First have a wish to benefit all sentient beings and this stops the thinking of suffering of self and other. There is no suffering when you think about other sentient beings. Then in an instant, bring to mind Tara and remember the syllable TAM continuously. Then it will become stable.

Now, think that from space the five dhrani buddhas with consorts comes to confer the empowerment. They appear as inconceivable gods and goddesses each holding empowerment vases in their hands. Appearing in as many forms as there are disciples. They pour the nectar onto the crowns of all disciples. It is poured into the central channel which is open just like a bell and think that the nectar enters your body in this way. It completely fills your body and leaves through your pores. And your body has become like a rainbow.

Being initiated karmic imprints and defilements accumulated with the body and all grasping at them are purified. You have received the complete form empowerment and you are now empowered to practice the stages of development of visualizing your body as the deity; the union of appearance and emptiness. As a result, you will have the fortune to accomplish the Nirmanakaya. Then in order to receive the speech empowerment, please repeat: Vajra holder, please heed me. For the benefit of beings please grant me the great wisdom of the mantra empowerment; which is the source of all accomplishments.

First, we meditate on the form of the deity so that the form appears in the mind. And when the deity remains in your mind, you will forget about your ordinary body. In order to cut through the grasping at the reality and meaning of the sounds that you hear, we recite the mantra. Normally it is because of the words that we hear that we develop afflictive emotions.  So, when you habituate to the sound of the mantra on an on-going basis through reciting the mantra then ordinary idle conversation will decrease. And you will develop fewer thoughts of attachment and aversion.

So, the mantra purifies the mind in this way. It is just like soap that cleans away the stains. That is the purpose of the mantra recitation which is to purify the verbal obscurations gradually. So, there are stages to the mantra recitation and you reach a point where you do not lose your inner stability and courage. On the basis of ordinary words, that is a sign that the speech obscurations have become purified. And that is the meaning of the speech empowerment. Also, the mantra recitation has the same great benefit of the prayer wheel.

In general, it is explained that there are nine benefits to the mantra. For example, the mantra is the deity; it is an offering and also a purification of obscurations. It is a blessing, it represents the mandala and so forth. The mantra recitation grants the great wisdom and is also a source of great accomplishment. It is like a wish-fulfilling jewel. Everything good in this and future lives is accomplished through the mantra. Actually, I’ve always mentioned to listen to those teachings that I have explained before. Listen to them well and there are two parts to the mantra. One is the actual verbal recitation of the mantra and the second is the mental visualization of the mantra garland.

With regard to that, you visualize the mantra garland and your speech remains silent. So, you go through different stages of approach and accomplishment. First there is the approach and you begin to visualize the mantra garland only. Once you have that, you begin to rotate it slowly then gradually it accelerates. And it becomes as fast as the engine of an airplane. It becomes imperceptible but it gives off a natural sound of the mantra. This is where the practice of sending out light rays and gathering them back begins.

When you are able to engage in this practice, it is a sign that you are purifying obscurations. We go through the approach, the close approach, the accomplishment and the great accomplishment. These four stages are stages where we gradually purify the obscurations of our mind. Until it becomes all pervasive like space through the mantra. The benefit of the mantra is the same as the mantra garland and the prayer wheel. Therefore, it is the source of all accomplishments. Through the mantra you can see the ultimate truth and you can realize the non-duality of self and others. You can also realize primordial awareness all through the mantra.

Then for the visualization, the text says ‘the mantra garland emerges from the vajra master’s mouth and so on.’ But what really happens is that the mantra syllables fall down from the sky like rain falling down. The mantra syllables all have a sound when they descend and when you repeat the mantra, think that you have received one mantra garland which then circles around the TAM. Then you have received ‘Om Tare Tutare Ture So’ representing the eight emanations of Tara which protects from all fear. So, visualize it turning just like a prayer wheel and visualise this continuously whenever you recite the mantra. Think that it spins like a prayer wheel representing the 8 forms of Tara.

And in the centre with the syllable TAM, you have the principal form of Tara. Then repeat ‘Conqueror I have become your disciple. Please take me under your care.’ When you recite the mantra for a long period of time and when you have the deity in your mind, the benefit of that is also accomplished by spinning a prayer wheel. It is said that spinning a prayer wheel actually completes the virtues of body, speech and mind. Some people when they spin a prayer wheel they spin it really fast. But that is actually not so good for the body; turn it slowly and consciously. If you do that with your speech, then the power of the mantra recitation comes from that. With your mind naturally single pointed as you are spinning the wheel, you are abiding in the state of meditative concentration and calm abiding.

That is why it is also said a mantra is a wish fulfilling jewel. So, understand the qualities and benefits of that. Also, when you go to sleep, if you have your prayer wheel with you, then you might even be able to dream about the prayer wheel. And at the time of death, you should have your prayer wheel at your pillow above your head. Then your awareness goes there and you know that your prayer wheel is there. It is said that it is actually enough for the consciousness to transfer and there is no other Phowa practice that is necessary. The wheel itself becomes your Phowa and it opens your central channel because the wheel is right there above your head.

The spinning of a prayer wheel is a very easy activity but it is also very meaningful. Sometimes people spin very large and big prayer wheels but that is not advisable because then you can’t always turn it. Sometimes also people spin very heavy ones made out of gold but that is just too troublesome. So, try to spin a very small and convenient prayer wheel that you can really spin all the time continuously. There is great benefit coming from that. So, spinning a prayer wheel completes the virtue of body, speech and mind. And the benefit of the mantra garland is that it is like a wish fulfilling jewel.

Thus initiated, karmic imprints and defilements accumulated with the speech and all grasping at them are purified. You have received the complete speech empowerment. You are now empowered to recite the deity’s secret mantra, the union of sound and emptiness. As a result, you will have the fortune to accomplish the Sambhogakaya. Then in order to receive the mind empowerment, repeat the following ‘Vajra holder, please heed me. For the benefit of beings, courageous vajra master please cause the samadhi of the supreme mind to arise.’

Here what we just repeated is a very meaningful term and that is the ‘courageous vajra master’. We are all familiar with the term vajra which is like a diamond. Nothing can destroy it. But what is this vajra here? It is the vajra that is the mind. Therefore, the vajra master has no fear. What is our ultimate fear? Ultimately our greatest fear is the fear of death. But when we die, it is only the body that dies. Buddha nature which is the mind itself does not die. It just abides like space and this is the mind that all sentient beings possess. The mind that is free of all thoughts; understood as being Mahamudra and Dzogchen or the Madhyamaka middle way. This nature of mind abides like space. Therefore, on the basis by nature all sentient beings are actually Buddhas. It is just that they do not recognize it.

The buddha actually abides in our mainstreams. So, it is said that sentient beings have not recognized that they themselves are Buddhas. This is the nature of self and others. So, when you recognize this nature, you become a Buddha. Not recognizing this nature, you will temporarily continue to cling to a self and other duality and develop many thoughts of attachment and aversion and so on. In this way, the mind will not become water but remain an ice-block and encounter difficulties. So, recognize that the mind transcends birth and death. It is said that all suffering is like the dream of a single night. Yesterday’s happiness is like a dream; everything is like a dream. So, recognize the nature of the mind.

There is endless suffering in samsara because we grasp at a reality of things which causes the mind to be like an ice block. Recognize that all suffering is like a dream when you see the nature of the mind. Then you recognize that there was a first and second world war. There was suffering but now it is over. In a similar way, everything goes away like that. Eventually you die and when you die, it is just the body that dies. The mind cannot die. Therefore, karma is most important. Because the mind doesn’t die, you have to bring mind of bodhicitta with you after death.

And if you take that with you, then the happiness of the higher realms and the purelands will manifest. But if you follow your afflictive emotions, then suffering will manifest just like how it is now. So, follow bodhicitta and train your mind in being able to abide in the space-like nature. This is the meaning of these words here ‘realize the nature of mind which transcends birth and death.’

Next, we come to the mind empowerment and you will hear a sound when the bell rings. The meaning of it is that during the mind empowerment, when you hear that sound, all past thoughts stops and no future thoughts have arisen. In between those thoughts, there is a completely clear nature of the mind; without a single thought. And recognize that mind is like space. So, don’t think about this or that; just rest within that state. And that state is the state of mahamudra. In the mahamudra teachings it says, ‘without thinking about anything whatsoever, look at the nature of the mind.’ There will be this moment where all thinking stops and this is the true nature of the mind.

The omniscient Longchen Rabjam had said that there is no higher learning than to realize the nature of your mind. Even if you do not have much learning, but you have realized the nature of the mind you are the greatest dharma practitioner. On the other hand, not seeing the nature of the mind you still have a long way to go. There are many different terms that we use in terms of what needs to be recognized. There are even more terms when we do not recognize but in brief, do not grasp at anything whatsoever. So, we speak about those views of Mahamudra, Dzogchen or Madhyamaka. And regarding that, Lord Jigten Sumgon had said that when the three great ones (Mahamudra, Dzogchen or Madhyamaka) remain untouched, that is the supreme realization.

Milarepa put it simply and said ‘recognize your ordinary awareness’ which is quite easy to recognize. It is just the natural state of your mind. So that is what is meant with ‘there is no higher learning than to recognize the nature of your mind.’ At this point we meditate for a short while and when you meditate, all of you who are familiar with the natural state just rest within that state that is beyond birth and death. At that time, you recognize that this state transcends all suffering. Later on, whenever you experience difficulties and suffering, come back to that state. Remain within the natural state of the mind and you recognize that all of these problems are just fleeting. They don’t really affect your mind.

Now there are some people who trust me although I am quite a fool and don’t know much. I don’t have a lot of good qualities but still people trust me so I act as your vajra master to confer the empowerment. But here it says that the mind transcends birth and death. Even though I don’t have many qualities, I do not experience a lot of fear of death. The reason why I don’t fear death is because I know when I lack bodhicitta and follow my afflictive emotions, then that manifest in my dreams. I know that my experiences are the reflection of my own afflictive emotions. If I only hold on to love and a pure mind then that is enough. I fully trust that that alone will lead to appearance of the purelands.

Likewise, I have understood that if I follow the afflictive emotions, I will experience a lot of difficulties. So, by all means I hold on to love and that is like a wish fulfilling jewel. Now when we speak about the true nature of the mind, there is even more to be understood. But it is sufficient to have this wish to benefit all sentient beings and what I have understood is that if I only hold on to that and never separate from it, then there will be no self grasping. All karmas and habitual imprints arise out of self-grasping. So, whatever arises lacks any true inherent existence.

Because this is a point I have understood, I do not experience fear of death. I recognize that all suffering is the natural reflection of the afflictive emotions in the mind. When the mind becomes pure and free of afflictive emotions, then just naturally the purelands will manifest. All these points to the need to meditate and what we need to cultivate is meditation in order that we can realize the nature of the mind.

Now, with the first sound of the bell, all thoughts have ceased. And you come to abide in the thought-free natural state of the mind abiding like space. Milarepa had said when you realize that mind is indivisible from space, you have actualised the dharmakaya. This is the time where you see Samantabhadra directly and Vajradhara; the space-like nature of the mind. So, space merges with the mind. Normally when we practice a sadhana there is a completion stage and at that point, we also ring the bell. With the second sounding of the bell during the completion stage, the seed syllable of the deity arises in an instant.

So, with the second sounding of the bell, in an instant bring back to mind the syllable TAM. And then sustain awareness of it throughout all your daily activities. Always keep in mind the seed syllable. Whenever you remember the TAM, Tara is actually there. Therefore, to remember it is very important. At this point, we take a precious pill like a mani pill and you can now take any pill you have at home. Eat one of those pills.

‘Being thus initiated, karmic imprints and defilements accumulated with the mind and all grasping at them are purified. You have received the complete mind empowerment. You are now empowered to meditate on the nature of the deity’s mind; the union of clarity and emptiness. As a result, you will have the fortune to accomplish the dharmakaya.’

So, there maybe hundreds and thousands of deities but since they are all wisdom beings, all the deities are complete within a single deity. And I always mention that to you. That is because the mind of all the deities are one and the same. It is said within the expanse of primordial wisdom, all the Buddhas are one. So how are they one? They are one in being clear and empty; their mind is clear and empty.

Tara Teachings 

So again today, my dharma friends from all over the world in your countries, Tashi Delek. We have some Tara teachings today and generally speaking that would require extensive learning of the scriptures which I do not possess. But I do have great faith and devotion to Tara. Therefore, I am sharing a few words about Tara with you my dharma friends. Whenever somebody comes to me and say that they have a headache, I would tell them to recite and practice Tara. Often any difficulty that people ask me for I would say practice and recite Tara mantras. I myself have great faith and trust in Tara. Even though I do not have much learning I have heard a lot about Tara’s qualities and I also know that within the expanse of primordial wisdom all the Buddhas are one.

Therefore, whichever deity you have the greatest devotion to and trust the most is that principal deity that opens the doors of your mind to you. This deity that is also the guru, the yidam and the Buddha. What we need to see is the qualities of a Buddha and this is what I really have faith in. On a relative level, we are enhanced by the deity. Ordinarily we grasp at the sounds that we hear and people also have thoughts which mixes words and their meaning. Through learning about these qualities, we develop faith and trust in the deity. Otherwise ordinarily we follow our habitual patterns of attachment; we are attached to form, sound and taste. We follow our perception of the six senses and we are attached to these sense objects.

When we hear the speech of the Buddha then we turn away from the attachment to the sense pleasures and we are drawn toward the supreme speech of the Buddha. And through that we learn about karma, cause and effect; the two fold truth. When we hear about the qualities of the Buddha and his teachings, then faith arises within us. Since I do not have much learning, I may not be able to elaborate on all of that extensively. But I do understand the Buddha’s mind and the mind is a mind of immeasurable love. Love for all sentient beings; that is the mind of the Buddhas. This is really the one thing we need to understand about the Buddha’s mind.

Dharma friends, I do not have much learning but this is the one thing I really trust in. It is this love that I have in my own heart. Also, this is why many dharma friends really love me and it is because I really love them. The reason why they love me is certainly not because I have a lot of learning in the dharma. But the reaon is tht they really trust me and they love me. In Tibet we have this saying that it is like confusing yak dung with gold. It kind of has the same colour; the yak dung is brownish golden in colour. We can’t say that we dont need it for anything, we also have some use for it. But it is certainly not like gold.

People see the gold-like qualities in me when I’m more like yak dung. In any case this is really the one slight quality I might possess and Sakyapandita also said that this slight quality is really truthful and there is no need to think much. All you see is a monk in red robes without much learning but I really do have great love. That is one thing that i really have trust in; the love I have for all of you. This is why some people like me a little bit. This is really the essence. So, what really is the dharma and virtue? If we please the buddhas and to bring happiness to sentient beings that is the dharma.

What is the method to please the Buddhas? In order to please the Buddhas, we have to benefit sentient beings. When Drubwang Rinpoche who is really Vajradhara came here to Arizona for the first time, and we consecrated the place long time ago, I asked him for a prayer. All he said was “May all beings benefit. And then he placed his hands onto my head. I really felt that it was incredible because even though I have met countless teachers, whenever you ask them for a prayer then they might recite extensive prayers. Sometimes longer sometimes shorter and no one but Drubwang Rinpoche had said something like that. Concised yet so complete in meaning and I was really amazed by that.”

When we take refuge, we say “May I attain enlightenment for the benefit of all beings.” In the beginning first and foremost we want to benefit ourselves. When we make these prayers, sometimes people also say ‘I don’t really have any power to benefit them with this refuge prayer.” That is really a huge mistake. What is really benefitting beings is just this moment where you want to benefit them even if you do not have any other abilities. It is not just about those actual abilities but the aspiration in the mind which is what’s really most important.

In order to benefit sentient beings, we need to liberate them from self-grasping and to wish to benefit them is the antidote to self-grasping. The root of all the suffering is this self-cherishing mind and in order to destroy it we have to cultivate an altruistic mind. So even if you don’t know anything at all, if you just think ‘may I benefit all sentient beings’ then that is really the supreme state of mind. That is just my own personal understanding but this to me is the most supreme aspiration prayer. Many of you are now following from your various countries and in the past you would come from all the different places in the world. And endure many hardships in order to come here to meet me. When I think about the hardships that you endured, great compassion really arises within me due to that thought.

But now, we cannot meet in person and I know many of you want to meet me and I also know that you want to hug me. The point is that you see me and so for this reason I am coming out once a week to give some teachings. Even though I might not know how to teach so well, but still people just hear my voice and some will like it. Which is just like a mother speaks and the child hears the mothers voice then the child is very happy. So, it is just like that; you hear me say something and you feel very happy. And when you feel happy then I am accumulating a lot of merit.

Because people like to meet me and also hear my words that is why I come out every week and just say a few words. In the Tara sadhana, it says that Tara is the mother of enlightened activities of all the Buddhas of the three times. In past eons, there were hundreds and thousands of Tara tantras and the Buddhas of past eons have all become Buddhas relying on Tara as the yidam deity. At that time there was only Tara and there are also many stories about that. Later after Tara (who was the sole yidam), many various other yidam deities also appeared and spread. But their mind is the same; their mind is the great mother dharmakaya.

That is Tara’s ultimate essence therefore there is nowhere that Tara does not pervade. Regarding the historical background of Tara, Khenpo Tenzin also can give you more teachings. I have not really studied the scriptures extensively but I have learnt and reflected upon the qualities of Tara. In this eon, the Buddha is Buddha Shakyamuni and it is said that his mother Mayadevi also was an emanation of Tara. Also, there were many other signs were complete such as the family line and various other physical signs. Surely also a mind of great bodhicitta.

In any case when Buddha was born to his mother Mayadevi, after a week of being born she passed into the purelands. There are also many stories about that and this is the Buddha of our present age. Regarding previous eons there are stories of how Tara had protected from the 8 or 16 kinds of fears and so on. I have heard some of those stories especially about Tara in this eon. Having heard about these, I have given rise to faith and real trust in Tara. Therefore, with this faith and trust I have practiced Tara in an authentic way.

For example, the very shortest supplication to Tara is Lord Atisha’s ‘Homage and Supplication to Tara’ to protect from the eight fears. This supplication is said to protect from this and all future lives. I have received that in prison from other Rinpoches secretly at that time and also heard the story. I have also secretly practiced this supplication day and night. What I have learnt is that Tara really is the protectress at all times in this life, in future lives and in the bardo.

Then there are also many other emanations of Tara that have appeared successively after Buddha’s mother Mayadevi. Coming back to the Buddha’s prophecy, Buddha Shakyamuni gave a command to Chenrezig for this world in the future and he said that there is this snowy land in the north. It is inhabited by monstrous beings who likes to eat meat and who don’t have a lot of compassion. But it is very difficult to tame them and they are like savages. So, you have to tame them and that is your commitment. Then later on, Chenrezig became quite concerned because it was indeed very difficult to tame them. Then he started to cry and from his tears White and Green Tara appeared.

Actually, these are said to be emanations of the Nepalese and Chinese princesses who came to Tibet to marry the dharma king. So, the Nepalese Queen brought Mikyo Dorje’s Buddha statue with her as a dowry. And the Chinese princess brought the Shakyamuni Jowo statue with her as a dowry. This is how those two queens came to Tibet. When they brought these statues to Tibet a temple was constructed for each in Lhasa and the statues were instated there. This is really how the buddhadharma had set foot in Tibet. This really became a stronghold of the buddhadharma.

In India, you have the stronghold of Bodhgaya but when these two queens who are emanations of Tara came to Tibet, this was really when the Buddhadharma had been established. She also appeared at a time when Guru Rinpoche came to Tibet to establish the secret mantra Vajrayana teachings. There are also some quotes about that in the Achi practice and a place in Drikung (Terdrom) where Rinchen Phuntsok yielded many termas. At that time Guru Rinpoche engaged in these activities of concealing these teachings as termas and there are also many stories of how she appeared to exist.

There was Yeshe Tsogyal and Mandarava who was said to be the one who became the Vidyadhara of immortality through Guru Rinpoche. He bestowed onto her the activities of longevity; both Yeshe Tsogyal and Mandarava were also emanations of Tara. In Tibet there are three major family lines; the Sakya Khon, the Talung and the Drikung Kyura. It is said that if those lineages are not interrupted then Tibet is going to increase and flourish and beings are going to be happy.

There was a time when the Kyura lineage became finally interrupted and the last follower was Jigten Sumgon and Achi who was his Great Grandmother. Achi Chokyi Drolma is also an emanation of Tara appearing in this world. She is also called Achi Dharma Tara and how has she actually received that name? She did not receive this name when she was born and how it happened was that first of all before, she was even born her father and mother could not conceive a child. They really wanted to have a son but they could not conceive a child.

They requested many divinations and one of these divinations said that they should go to Nepal to the Swayambunath Stupa and supplicate there to conceive a son. Then they took on the hardship and walked on foot from Tibet to Nepal to that stupa. But to them it was not a great hardship as there was certain that this will bring them a son. So, they went to the stupa and made their prayers. One night both the father and mother had various auspicious dreams of a golden vajra and light rays. Because they had these dreams at the same time, they both were really confident that they were going to have a son.

Then, the wife was pregnant and just before she gave birth many auspicious signs appeared in the sky. Like flowers showering down, rainbows and many other auspicious signs. They were overjoyed but after she had given birth, the child turned out to be a girl and not a boy. The father was not happy about that at all as he really wanted to have a boy. The mother might not have a preference and this part might not be in the life story although I have shared it with some elder monks.

Coming back to the actual life story, the moment she was born, she said Tara immediately. So that is why they gave her the name Tara. Then as she grew up when she was a young girl, she really had exceptional love and compassion for others. She cared for them, guided them on the path, taught the dharma and also opened their eyes to karma. Then she received the name Dharma or Chokyi. So, then she became Dharma Tara or Chokyi Drolma. Later for four generations, her Great grandson was born and that was Lord Jigten Sumgon. And the word for great great grandmother in Tibetan is Achi so that’s why she received the name Achi.

Jigten Sumgon saw visions of Achi directly many times and he was the one who called her Achi-ma and many other names. And this was how Achi received that name Achi Chokyi Drolma or the right order should be Drolma Chokyi Achi (Tara Dharma Achi). You can read more about Achi’s incredible life story and many people called her goddess but some even called her a demoness. She certainly went through a lot of difficulties in her life but at the end of her lifetime she was said to have attained the rainbow body. There is still this cave now in Tibet called the ‘rainbow body cave’ from where she departed to the purelands together with her horse and her dog.

There are also footprints of the horse and the little dog. This area is now a Karma Kagyu monastery by Trangu Rinpoche but at that time most of the areas were Drikung Kagyu. The Kyuradak was widely spread at that time and there was the earth and the sky Drikung Kyura and so forth. Now they are not as pervasive anymore, but in any case, all the Kagyu really are actually the same. So, this is the special seat of Achi that can still be seen today and what is notable is that Achi composed her own sadhana. That is actually very rare to happen and there is not a lot of people except for Achi who had composed their own sadhana.

Her composition is also very profound and also very unique in many ways. Achi Chokyi Drolma truly is also an actual emanation of Tara. Some people who are not buddhists might think that Tara is a buddhist deity but that is not true at all. That is actually quite a big mistake to see it that way. We make all of these divisions just because of our dualistic grasping so we label things as buddhist and non-buddhist. And even within buddhism there are a lot of divisions. That causes a lot of trouble nowadays and in brief all dualistic grasping is confusion.

One time, I went to a religious place and somebody told me that this is a Christian holy place and a Buddhist shouldn’t go there. But I said I am going there because I also felt that Jesus is also an embodiment of love and compassion just like Chenrezig. But people would say that this is a certain religion and for Christians only and so on. This is how people make divisions but I still went there and they liked that a little. That is also a kind of skillful means to connect otherwise maybe they would feel that there is some kind of division.

For example, Mother Mary is just like Tara; an embodiment of love and compassion. When I saw these images of Mother Mary with baby Jesus on her lap, I really felt from the bottom of my heart that she is Tara. Then I felt that Tara should have a little baby on her lap too and that would be very suitable. To connect in this way is really a skillful means that we have. When we think of these Sambhogakayas and reflect on the pure meanings, it is not just something that is exclusive to Buddhists. It is just an outer representation that make it seem like it belongs to a certain religion.

But what any deity really is; is an embodiment of love and compassion. With love and compassion Tara cares for all sentient beings in the six realms of samsara. Once in Germany there was a copper statue of a female that they considered as very holy and precious. Because she brought a lot of benefit to people, I also think that she is Tara too. So, these kinds of divisions just arise due to our dualistic grasping and not really understanding the essence.

In brief in my mind, anyone who brings about the benefit and happiness of sentient beings are an emanation of Tara (if they are female). This is how we should see Tara in a general sense as she is the mother of all Buddhas and of all sentient beings. What is my own perspective on this? If I meet a male that has a lot of compassion then I really feel that he really is an emanation of Chenrezig. Or if I meet a female with compassion then I feel that she really is an emanation of Tara. So, if you have a good friend and think that he is really wonderful and is Chenrezig then that is sufficient.

Or if she a female then think that she is Tara; there is no contradiction. So, thinking in this way has a lot of qualities and is very powerful. This is how we should understand people as Tara and Chenrezig. Then there is this Lord Atisha’s homage supplication to Tara here and regarding this story, when Lord Atisha was alive his Guru was Serlingpa. And at that time his main seat was an island in Indonesia. Atisha wanted to go see him and in order to get there he had to go on a boat. That story is also in the scriptures so you can read about that but I will just summarize it.

He was on that boat and a storm broke out. Then the boat was about to sink and Atisha said this supplication and many Taras directly appeared. Then the hindrance was cleared away and he arrived safe without any obstacles at his Guru’s holy seat. Wherever Lord Atisha went, he had with him a small statue of Tara which also talked to him and gave him prophecies. There were also many stories of these kinds of things happening. For example, Tara appearing on rock or on wood; giving instructions and talking.

When one really has great faith and a pure view then one can really hear those words. For as long as we grasp at the concrete existence of appearances and develop thoughts of attachment and aversion, even if Tara spoke to us we couldn’t hear it. We couldn’t understand the enlightened qualities of the Buddha for as long as we have those thoughts of attachment and aversion. These activities of Tara come from a mind of love and compassion which is unlike our mind of self-grasping and afflictive emotions. We are tied up by all of our afflictions which have caused our mind to solidify into this ice block that has not yet melted.

It appears that we are separate from the ocean water. Then when you recite this supplication don’t think that you don’t have any power or it’s not going to be accomplished. Or sometimes people think that they want it to be accomplished right away. But then often if our karma and imprints are too thick then it would be difficult to gain these instant results. Regarding this prayer of Atisha’s homage and supplication to Tara, when I was first released from prison in 1980, at that time no scriptures existed as everything was burnt away.

Even if some remained, one was not allowed to look at them. The older people knew them all by heart but even though they know it, they didn’t dare recite anything at that time. Slowly I started to print these prayers on small wood blocks and distributed them. Eventually it spread everywhere. This particular supplication is really one that is accepted by all the different lineages. It is concise yet everything is complete within it. It is a protection from all sufferings and all the eight and sixteen kinds of fears.

There are many stories about Tara and there is one particular story that my father told me. It is also a true story but although the story does not exist in written form, it is still very famous in Tibet. The story is about a yogin who had practiced Tara for his entire life. One time he went together with other practitioners to Lhasa for a pilgrimage. On their way back after many days of walking, that yogin couldn’t walk anymore as his legs started to hurt and he was in pain.

This yogin had a little bit of money but all of his pilgrimage companions left him there and took all his money. They just abandoned him and left him to die in that desolated place. After two days he saw a hill and some yaks coming with a little girl who was herding the cattle. He called her and she invited him to her family’s home for half a month. They took good care of him and gave him food and clothing. Before he left, they too dressed him in new clothes.

Meanwhile his pilgrimage companions spent his money on various pujas and prayer ceremonies because they were sure that he had died. But he arrived back home and he told that story about how he met this girl. Also, how her family gave him food and cared for him. So, he did not die. Later when people went back to that place, it turned out that there was no family there at all. There was no footprint and completely no one there. That was really a true story of how Tara had actually appeared which is quite famous in Tibet.

Some people may say that they have practiced Tara for so long but still there are no signs or auspicious dreams about Tara. This happens sometimes and there is also a story about the first life of Jamgon Kongtrul Rinpoche. There were some obstacles to his life so he practiced Tara for approximately six or ten months. During his entire time in retreat, he did not have a single dream about Tara.

Even though he was a great spiritual master he eventually grew tired of his practice and he wasn’t sure if he will ever accomplish it. So, he stopped the retreat and he left. When he was traveling along the grass fields, he met this young girl who held a bundle of flowers in her hands. She offered it to him and he just felt that it was strange and why it happened. Then he arrived home and he counted those flowers. There were 108 and it is said that Jamgon Kongtrul Rinpoche lived to the age of 108. This little girl really was an emanation of Tara.

Even if someone doesn’t necessarily have certain physical marks or signs, still somebody may come and clear away one’s hindrances. Also, it happened to Gampopa and so on. There are many examples but I just highlighted the story of Jamgon Kongtrul because many of you are familiar with him. He is a great master of the Kagyu lineage so therefore I thought of sharing this story as an example. But it can probably be found in the biography of Jamgon Kongtrul.

The outer Tara is her appearance in the six realms of samsara and she appears in the bodies of all the sentient beings in order to benefit beings there. But then when you practice Tara, you shouldn’t think that if you practice Tara then your suffering has to go away right away. But if it didn’t go away then it didn’t help anything. So, don’t think in that way; why is it that we suffer? Why can’t we do something about it instantly. Our suffering is like the witness of negative deeds that we have done.

It is like our karmic retribution and eventually one day we must purify our negative karma by all means. So, we must purify our negative karma and there is nothing that the Buddhas can actually do to remove our suffering. This is really our own personal karmic retribution that we have to purify. The Buddha is not going to take us by the hand and remove all our negative karma and obscurations. It is better not to think that you have done all these practices but nothing happened and you are still suffering or it is of no benefit.

Don’t think like that but really think that as the suffering itself is actually the purification of negative karma. So, practice whether or not you become liberated from your suffering. Even if you are not freed from your suffering, think that when you practice Tara it is not just for the short term. It’s not just today Tara helped me but tomorrow she did not and so on. So, don’t think in a short term like that. Think that Tara will protect you in this life, in future lives and in the bardo. It is better not to develop these ordinary confused thoughts of having benefitted or not and so on. Don’t think in that way because Tara is there until you attain enlightenment.

Because Buddha nature does not die and one day you will die but Tara is still there protecting you. We should place our faith and surrender to Tara in the long term until we attain enlightenment. We can’t think about the short-term benefits. The inner Tara is love and compassion; that is really the mind of Tara. The secret Tara is Dharmakaya great mother which is also connected to your own buddha nature. On the ultimate level, there is no duality. These are the three aspects of Tara that we are connected to.

If you understand that, you will also understand her power and her great compassionate blessings. Don’t think of her in an ordinary friend who will give you immediate response to your request all the time. But think that you will surrender to Tara in this and future lives and in the bardo. Think ‘may you protect me at all times’ and if you do not turn away from this faith then she will protect you. If you are free from doubts, your intentions will be accomplished.

This was also said by Guru Rinpoche in the supplication of the seven chapters and when there are no doubts in your mind, your aspirations will be accomplished. So, there is no doubt as to whether Tara really protects you or be beneficial or not. Don’t think about anything like that and I am going to tell you more stories tomorrow. Now we are going to chant Lord Atisha’s homage and supplication to Tara in melody. This chant is actually very precious which comes from the Dharma King Songsten Gampo.

All dharma friends from around the world Tashi Delek. Thank you very much for joining our Tara Teachings. Yesterday I told a few stories to show you the qualities of Tara. It is important that we know the story of any deity that we are practicing. It is said in Guru Rinpoche’s supplication that “through hearing about the story, clear faith and inspiration arises. Then it says when you see the qualities trust and real faith arises in the mind. When a trusting faith arises then the blessings will enter your mind. When you are free of doubts then all intentions will be accomplished.”

I am telling you this again and again because this is important for any deity you practice. And this Seven Chapters supplication by Guru Rinpoche is hard to find so that is why I am reminding you of it. So, when we hear a story, an inspiration and trust arise within us. Most important is to have this trusting faith. For example, if you know the background story of a companion or friend, then you will understand their good qualities. Once you understand those good qualities, then you will be friends with them for a long time. And no matter what that friend does whether it is positive or negative, you will still remain an unchanging steadfast friend.

Some people are like that while others are not. Some people are your friend only when things are going things well but when not, often that is the end of a friendship. These kinds of relationships are impermanent. But that kind of friend is not considered good. So it is like that with the deity; the deity is like this steadfast friend but even greater than that. Because the deity is a companion that will be there from now onwards until you attain enlightenment.

For example, when I was in prison, we had to raise a black object like a flag to stop them from passing while on the road. If we didn’t do that then nothing would stop them. They would just go. So often it is like that with friends so when we think about the deity practice, we need to have faith and trust in the deity. Whether or not the blessings will really enter our mind depends on our own faith and trust. But if you have faith and trust then the deity will always look after you in this and future lives and also in the bardo. Also, the Buddhas of the past have always done that and the present buddhas are doing it now.

The deities are always there but then there are some people who think that sometimes the practice is beneficial but sometimes it’s not. Then they don’t actually see that the three jewels are always present. For some people it is like that and for the most part because we don’t always see them around us, people often don’t think about the three jewels. For example, if they want to be successful in their business then they ask what can they do about it. So, they ask a lama what can they do about it.

But then often the lama does not really examine that person and doesn’t really know if the person has real faith or knows the qualities of the three jewels. The lama will give a standard answer that the person should practice dzambhala and he will get rich or his business will go well. Then that person practices dzambhala for one or two years and a few things get accomplished along the years. But then they may find that it didn’t really help and then they turn away from their faith in the dharma and the spiritual teacher.

We shouldn’t think in this way as our reliance on the deity should be unchanging and steadfast. How we come to a point where we are unchanging and nothing can turn us away from our faith begins with understanding karma. So, we have to put karma as a basis. Whatever happens when things don’t turn out successfully is because we have accumulated negative karma in previous lives.

For example, a person who has committed negative karma in the previous lives but have also taken the refuge vow. So, they have understood the benefits of virtue and the shortcomings of non-virtue. But then afflictions arose and they recognize the faults. Then they confessed and dedicated their merits. For such a person, because negative karma has been committed and even though they have confessed maybe not all of their karma will become purified. Because afflictive emotions arise again and it is really the afflictive emotions that accumulate karma.

However, they have confessed and they have recognized from the bottom of their hearts. That the afflictive emotions are wrong and really a fault. So, for them things can be changed in this life even though this karma still ripens. But then there are some who have never really thought about the fault of the afflictive emotions. And then these afflictive emotions keep arising again and again. And again, they accumulate negative karma.

If we have confessed in previous lives, through practice things can turn around. For someone who doesn’t understand that there is nothing wrong with negative actions has never understood the benefit of virtuous actions. When the karma ripens and they experience suffering then often the suffering is too strong and they ask the lama what to do. I tell them to practice Tara but they find that nothing helps. Often, they turn away from the dharma and they lose their faith. They even say that Buddhism tricks you and so on.

But the thing is that in the past, one has never recognized one’s faults or regretted them. One has never vowed to not again repeat those negative actions. Then when that karma ripens, there is often nothing that can be done about it. Because often when we don’t recognize what we have done wrong, then their path to liberation is interrupted temporarily. On the other hand, if one has confessed in previous lives, then the difficulties that arise in this life may be transformed. So, it depends on that. If one has not confessed even the Buddha himself cannot take you by your hands and liberate you.

We have to purify our own negative karma and the fact that we have a way to do so is the blessing of the Buddhas. So, this is how you should really think about it. I am telling people to practice and supplicate to Tara. For some it helps but for others it is of no benefit. But if you think in this way, then you will be the one losing out. Because if you think in this way, then temporarily your path to liberation is interrupted. Of course, it is never interrupted because ultimately you possess buddha nature. But for the time being if you think in this way then you also transgress the refuge vows. It is really your own loss.

No matter how many stories you tell them, it is hard for them to see even though those qualities actually exists. Therefore, I believe that if you hear those stories and hear about these qualities, even though you don’t see it right now when your awareness increases you will begin to see things that way. For example, if you are travelling in a car, then you see everything from this perspective. You see the mountain passes, valleys and the rivers. It appears very large but if you are travelling on an airplane then you are flying over them very easily. You will see them all as very small then the more the plane descends the bigger things become.

Then from our perspective on the ground when we look at an airplane, we see it just like a little bird. So, our perception is like that and it begins to become clear as we progress along the bhumis and the paths. Even more so than in this ordinary example. Therefore, it is significant to hear about the life story and the qualities of the Buddha. If one really thinks that one just believes what one sees with one’s eyes then one really becomes dull minded. But actually, even if you don’t see it right now, the qualities of mind still do exist.

For example, the Buddha did come to this world so there are certain qualities which still exists. So, there are the qualities of the Buddha, the Dharma and of the Three Jewels. When you just bring them to mind, then trust will arise. So, don’t just believe those things you see with your eyes. That is why we start with the history and all the qualities along the path. Because it does exist, we can then know that such a result can be obtained. For some people it doesn’t necessarily take many lifetimes. There are very few individuals who realize all of these instantaneously in this very lifetime. But that is very difficult. The vast majority of us has to progress in a gradual way.

In this way we have to think about the instructions that we hear from the lama or when we hear about the life story of the Buddha and so on. If we practice with such faith and a pure perception then we might have the opportunity to really transform any kind of adverse conditions even in this life. We need to be able to listen to these stories with faith and a pure perception. When I was a young child, I already have to give empowerments to people as that was the rule of the monastery. Also, I had to go to different villages to hold pujas and empowerments.

At that time, I didn’t know a lot of the text and I was giving a small empowerment. And the smallest of the small empowerment was Tara. Regarding the story of this sadhana of Tara that also comes together with the empowerment ritual was composed by the previous Garchen Rinpoche Gar Trinley Yongkhyap. It is said that he had seen Tara directly and based on that he wrote the sadhana. But of course, he wouldn’t say that he saw Tara directly and he would say that he had an auspicious dream. And in that dream Tara gave him a crystal mala and a vase. Having received that he wrote down the sadhana and all of that is in the small print in the history of the white Tara sadhana that we practice.

Gyalwang Rinchen Phuntsok had also received this wish fulfilling jewel and regard it as very precious. How myself have received that was through Rinchen Phunstok. At that time, I was brought to a lama called Konchog Tengye to receive the refuge vow. Because I was still very small at that time, my mother brought me and he picked a piece of my hair. The other monks said now we have another small monk under us. Then Lama Konchog Tengye said that actually he will not be under us but we will be fortunate if we could be under him.

This was how after that gradually the Drikung Kagyu title and so forth have been given. Also, this master Konchog Tengye was the disciple of the previous Garchen Rinpoche. This is the sadhana that we have received from the previous Garchen Rinpoche. Later I also received many empowerments and transmissions from Lama Tengye. One day my father brought me to his residence and there were thangkas and volumes of scriptures. Then the lama said pick one volume and point with your finger. Then I looked around and I saw this very small but beautiful looking scripture. I loved something that looked beautiful so I pointed at that.

Then I said I want this one and he said that he can’t give it to me now but he will give it to me in the future. One day he gave it to me and it was this wish-fulfilling sadhana. I was so happy to see that it was actually the sadhana that I picked. I was quite amazed at that and took great care of it. So that is the story I want share with you about that sadhana. This is the text here that we are using and this particular part was written down by Rinchen Phuntsok. In the third month on the 8th day, it was a period of time where obstacles would arise as it was an astrologically inauspicious time. During this time of obstacles, he decided to engage in a Tara retreat practice. On the 15th day of his practice, he had a dream. Then what appeared to him in that dream were three white girls and they appeared from among the clouds. They hovered above the ground; they were shimmering and spoke to him.

These three girls entered through his nose and from within the Central girl then said to him ‘do you wish to reach the dwelling place of the primordial expanse of Dharmakaya endowed with five wisdoms of your own primordial self-knowing awareness.’ He said “Yes I wish.” Then the girl on the right said ‘do you wish to be adorned by the ornaments of the great Sambhogakaya?” Then he said “Yes I wish”. Then the girl on the left said “Do you wish to be guided by the self-radiant Nirmanakya?” And he said “Yes I wish.”

Then having said that the left and the right girls then dissolved into the central one. Then the central girl rose up and she said that this is the time of the degenerate age of the last 500 years. During this time, non-virtuous conduct is ever increasing and due to being obscured by wrong views and ignorance, people lose faith in the dharma. And then those who practice the dharma, their life-force is taken away by maras. Then those who practice virtue are deprived of food and clothing. And the minds of sentient beings of disciples to be tamed are transformed by other demons.

In brief, she said there are a lot of sufferings that will arise in the degenerate age. Then regarding those who dwell in mountain hermitages have their life-force destroyed by humans and non humans. The text also has some small print which was not originally there. In any case it was put together in this way by Nubpa Rinpoche and printed them small so that we can carry them with us.

Tashi Delek to all the Sangha in your various countries who are now joining in for the teachings. Yesterday I told you a few stories about Tara and also how I was very young and had to confer empowerments. For this reason, I learnt and studied about Tara and how to confer the empowerment. There was also this sadhana that we always practice “The Wheel of Immortality” composed by the previous Gar Rinpoche, Gar Trinley Yongkhyap.

And also, yesterday I told a story in relation to this text “The Wish Fulfilling Jewel”; which is also connected to Tara and is a real manifestation of her signs. In this life I have encountered a lot of happiness and suffering. When I was young before, I really encountered big difficulties, I did not have a great habit of supplicating to Tara. Because we think that we don’t generally have so much difficulty then there is no need to pray or supplicate.

It is also said that suffering is really an encouragement for you to cultivate renunciation. It is when you encounter suffering and difficulties that you remember the deity and the three jewels. Then I encountered a lot of hardships; that is when I remembered Tara and she protected me. I have full trust in the fact that she really protected me. So today my Dharma friends I am going to share a few stories about that.

The first difficulty that I encountered was the war that started in 1957/58. That was when things got really difficult and, in the beginning, we did not understand the reason for this war and what was happening. But there were benefectors from various areas in Tibet and Eastern Tibet who collaborated to form an army to protect His Holiness the Dalai Lama’s escape. At that time there was no resistance army that was set up and in order to do that, they arranged a great Kalachakra Empowerment that His Holiness the Dalai Lama was supposed to give. In that context they wanted to offer him a custom made golden throne.

Then they used that as a pretext to pull together the resources to form this resistance army. The people who gathered together for that occasion had to take an oath to protect the life of His Holiness the Dalai Lama no matter which lineage they belong to. So, for that purpose the army was set up and all that time when it happened I did not know about it. But it already started all over at the Lhasa area and the only thing I knew about was that there was this plan to protect the life of His Holiness the Dalai Lama.

During that time when everything started at my own monastery, we had three main tulkus. There was the previous reincarnation of Namrol Rinpoche and it was said that if he gave a crown initiation, then there would be no bardo for that person. So, Rinpoche was a very precious Guru and at that time he was doing a four year retreat. While he was in retreat, it was Myingur Rinpoche and myself who went around the villages to collect donations. Otherwise, we could not hold our monastery ceremonies.

After four years when Namrol Rinpoche came out of retreat, I had the opportunity to do a three- year retreat. And so, I started the retreat and completed the preliminaries in the five fold path of Mahamudra. I had just reached the Chakrasamvara practice and I wasn’t even two years into my retreat that the war broke out. At that time, the King of Nangchen gave an order that no one was to leave the monasteries. But I still insisted on staying at the monastery.

At that time, we were still at the monastery and finally we reached the point where people felt that it made no more difference whether we resisted or surrendered. Everyone said that our lamas were being killed and many thangkas and scriptures were also burnt and destroyed. Since everyone said that it made no difference, I decided to leave the monastery and enter the army to fight the war.

That I did for two years from 1958 to 1960. At that time both men and women fought the war. It went on until 1960 when I was put into prison. At that time when I first entered the army, His Holiness the Dalai Lama had already escaped to India. It all happened during this time that the country was invaded and His Holiness managed to escape to India.

If I have not fallen into their hands, then the three jewels have protected me but if the communists catch me alive then the three jewels have not protected me. That was his prayer and in fact the next day when the communists came, he did die. At that time, the scenery was one of weapons flying around everywhere. Everyone was armoured even females and there were planes dropping bombs. Bullets were flying through the air and people were fighting with knives. Eventually we lost the war and we surrendered our Army.

There is more to this story and it was all written down. A film was made out of it put together by the Taiwan Centre. They worked very hard for that and this story from the Taiwan Centre is really made excellently. There are also these images here that illustrates this entire journey created by another disciple Konchog Tsopa and he really worked hard on these images. Now we are at the point where we surrendered our army. At that time during the war, there was a rainfall of bullets and the force of these bullets was so strong that even though they did not actually hit me, it was as though I was hit by it.

But what I really felt was the blast from the bullets passing by and the force was so strong. Basically, bullets came from all directions but I did not die at that time. I really felt that at that time I was protected from the fear of weapons. During the day time we had to hide because the Chinese army was waiting for survivors. We had to hide by covering our bodies with grass and during the night I went out to search for water. During the day there was no way we could move at all because there were planes flying overhead all day long looking for people.

21 Praises to Tara 

For the practice of Tara, she is the mother of all the Buddhas of the three times. In essence she is indivisible from the perfection of wisdom Mother Prajnaparamita. For her practice there are many different levels. There are the four classes of tantra, the Kriya, Charya, Yoga and Annutarayoga tantras. Mainly this practice is related to the Kriya or the action tantra. We want to accomplish the benefit of others and in order to do that we need a support and there is no higher support than Tara.

And also, her way of supporting is very unique. Actually, if you are asking for support then we have already become her essence. Tara and Chenrezig are indivisible so therefore if we cultivate bodhicitta, and practice for the benefit of others then we naturally become Tara or Chenrezig. Then our practice for the benefit of others becomes much more powerful. For the levels of Tara practice, these are explained extensively in the various classes of tantras. Here we are mainly following the tradition of Jowo Dipamkara and here Tara appears according to the Thangka with one face and two arms.

There is also a different tradition by Pandita Nyima Pepa and there Tara appears with many faces and arms. But in essence they are the same. It is said that even though your view is as high as a deity, your conduct has to be in accordance with the humans in the world. In order to clear away the confusions on this relative level, they also appear in accordance with the people in this world.

How she first appeared was that there was this world called “Infinite Radiant Light” and at that time there was a Buddha called Sangye Ngada and Tara was at that time born as the King’s daughter Yeshe Dawa who made inconceivable offerings to that Buddha. Then many spiritual masters rejoiced in her great merit and they spoke some words of encouragement. They said that in the future may she be born as a man and attain enlightenment. In response she said that on the ultimate level there is no male nor female.

But on the relative level many beings have already attained enlightenment in a male body but not so many in a female body. She said ‘therefore I will strive to attain enlightenment in a female body.” So, then she accumulated merit for many lifetimes and made offerings to many Buddhas. And finally, she became in her essence indivisible from the nature of the Five Tathagatas. Then the noble Chenrezig took a vow of bodhicitta in the presence of Buddha Amitabha and he said ‘ I am going to liberate all sentient beings in the three worlds of samsara.”

So, Chenrezig took a vow repeating it three times and then established them in a state of liberation. But sentient beings did not decrease and eventually he lost heart and started to cry. This is when Tara appeared to come to his assistance. Therefore, Tara is also regarded as the embodiment of the enlightened activities of all the Buddhas.

What really distinguishes Tara from other deities is that her activities and blessings are swift. Also, it is said that there is no greater deity than Tara when it comes to dispelling sudden negative circumstances and obstacles. All the Buddhas and Bodhisattvas of the past have always regarded Tara as the foremost yidam deity. So, she is like the helper of all the Buddhas.

There are many stories about Tara and we are just sharing a few of them. The one who composed the Tara Tantra was the Tathagata Buddha Vairocana himself. His enlightened intent is one with the Buddha Shakyamuni’s intent. For example, Manjushri or Chenrezig had followed Tara, their main yidam and to support them she engaged in many vast enlightened activities.

In Tibet there were many masters such as Jowo Dipamkara and many other great masters who had practiced Tara and attained accomplishments. There are many stories about that and in the life of His Eminence Garchen Rinpoche, there are many incredible stories of Tara. These are stories that Rinpoche will share later, but in any case, Tara is really an unmistaken deity for us to place our hopes in.

But even as ordinary people if we practice with fervent faith and bodhicitta, then many signs of accomplishments will appear. For example, even in one’s dreams at night so there is no doubt about accomplishments. Regarding the 21 Taras how they have come into existence is that they first appeared from the teardrops of Chenrezig. What first appeared was 21 flowers when Chenrezig wiped away his tears and these 21 flowers transformed into the 21 Taras. Now, there is this praise to the 21 Taras.

Of the 21 Taras, there is one principal Tara and the other 20 Taras are her emanations. The principal Tara is green Tara and she is the basis of all the other Taras. The praise begins with ‘Om I prostrate to the noble transcendent liberator.‘ OM refers to the enlightened body, speech and mind. This term Jetsunma is the noble one and noble transcendent means venerable. This is a very important term and what venerable here refers to is that she is venerated. Because having entered the path of the secret Mantrayana and engaged in practice, she kept the samaya and never transgressed a single one.

So, her discipline is pristine and that is the meaning of Jetsunma or Venerable One. In general, to keep the Vajrayana samaya is not easy and there is a whole compendium with a hundred thousand different samayas. Next it says “Jetsunma” and “ma” here means mother so I prostrate to the venerable mother. That is because she is the mother of the Buddhas of the three times and also mother of sentient beings who are stuck in the three realms of samsara. For example, when a little child falls down and cries, he cries for his mother. Similarly, our protector that we call for is Tara and she is like our mother.

Then ‘Phagma’ means noble or superior because she is superior in her qualities of activities, power and her love. All of these qualities are superior than an ordinary person. Of the various yidam deities, we can say that she is supreme. She is superior because her activities are swift and ‘Ma’ here makes the noble one a female. Then in the end it says ‘drolma la chag tsal lo’; drolma is the liberator. So, I prostrate to the liberator and she liberates sentient beings in the three realms of samsara from the 8 or 16 kinds of fears which will come later.

The liberator from all kinds of fears is Tara so I prostrate to her and prostration is done with body, speech and mind. With the body we show respect, with the speech we do recitations in a melody, with the mind we practice indivisibly from Tara’s mind. Then we come to the 21 Taras one by one. In relation to that there is also 21 ways of prostrating. First there is an homage or prostration to her history and secondly there is prostration to her physical form. There are six prostrations to the peaceful form and seven prostrations to the wrathful form.

Then there is one prostration to the Dharmakaya and there is another six prostrations to her superior activities and qualities. The first verse is homage to her history and it says ‘Homage! Tara swift heroic! Eyes like lightning instantaneous! Sprung from op’ning stamens of the Lord of three world’s tear-born lotus!” The Lord of the three world’s is the noble Chenrezig and Tara is born from his tears as we have mentioned before in her history. This term homage here is put here in the beginning and there are different ways of translating it from Sanskrit to Tibetan.

But in general, in Sanskrit it is Namo or Nama and the homage always goes at the beginning. Normally in terms of Tibetan syntax, the homage would be at the end. But here to correspond to Sankrit, it is put at the beginning. This term ‘tear-born lotus’ refers to the noble Chenrezig’s mind and Tara has arisen from him. Arisen in a different form to accord with the relative level. But lotus here really refers to the Dharmakaya that is naturally undefiled just like a lotus that grows but remains untarnished by the mud. This verse means that her mind is inseparable from Chenrezig’s mind.

The actual Tara according to the Dipamkara tradition is referred to as the swift and the heroic. It is said that if one just recites this praise as a prayer, the benefits of that are inconceivable. Also, the way one should practice this is from within a meditative state. For that one must first purify one’s mind and there is no better way to do that than to cultivate bodhicitta. Cultivate a motivation of bodhicitta and visualize the first swift heroic Tara in this way, her colour is red and she is semi-wrathful but also smiling.

She is sitting upon a lotus and a moon disc in a cross legged posture with one leg slightly extended and the other one drawn in. Her right hand is in the mudra of supreme generosity which means the giving of dharma. She has her hand in this mudra laying on her knee with her palms open.

Then her expression is slightly wrathful and that is a sign of liberating all adverse circumstances and obstacles. But then she is also slightly smiling which is a sign of her compassion that outshines all malicious ones. In her left hand she holds with her thumb and ring finger an utpala flower at its stalk. On top of that flower, is a white right turning conch shell. What the conch shell represents is the melodious sound of the dharma that pervades everywhere. On the ground, above the ground and below the ground; there is nowhere that it doesn’t pervade.

This melodious sound of dharma comes to assist disciples to engage in practice. Second is the homage to Tara’s form of which the first one is the six peaceful homages. The first one of these is the second verse ‘Homage she whose face combines a hundred autumn moons at fullest. Blazing with light rays resplendent as a thousand star collection.” The name she is given here in Tibetan is Yangchen Lhamo; the goddess of great abundance or fortune. What it refers to in Tibetan is more like a poetic term; a lady who is extremely beautiful.

Her beauty is described here as ‘her face combines a hundred autumn moons at fullest.’ It is said that in autumn the moon is very clear and it is at its brightest; and there are also less clouds in the sky. It is like not just one moon but a hundred full moons shining and her face is just like that. So, there is an homage or praise corresponding to her body and Yangchen Lhamo here is a deity of wisdom. Sometimes people might think that the only wisdom deity is Manjushri but Yangchen Lhamo is also a wisdom goddess.

The way we visualize her is that she is this goddess who increases our wisdom and her colour is white like the full autumn moon on the 15th day of the month. And she is sitting on a seat of lotus and moon in the same posture as before. Also, in her thumb and ring finger she holds a stalk of a flower. And at the centre of the flower is a mirror and at the centre of the mirror is a Hrim Syllable. And from that syllable light rays radiates and as the light touches the mind-streams of all sentient beings, their ignorance (which is the root of samsara) is completely cleared away. This opens the wisdom of sentient beings and then they become indivisible from Yangchen Lhamo.

The third verse is the second homage to her peaceful form and it says: “Homage! Golden-blue one, lotus water born, in hand adorned. Giving, effort, calm, austerities, patience, meditation her sphere!” It is a praise to having perfected her six paramitas. Therefore, she is referred to as the great mother prajnaparamita who has perfected the perfection of wisdom and all of the paramitas. Of generosity, discipline, patience, diligence, meditation and wisdom. Her essence of generosity is that she has abandoned self-grasping.

So, having realized selflessness, she has perfected generosity and for the sake of others she has abandoned all ignorance and self-grasping. She diligently without ever wavering clears away the obstacles and adverse conditions for the sake of others. Next is discipline and as we mentioned before, she has never abandoned or transgressed even a single one of the hundreds and thousands of samayas.

Then there is patience and with a selfless mind she works for the benefit of others in samsara enduring hardship without ever tiring. Then for diligence, it is done with delight and joy in virtue. Then meditation is that having abandoned everything that is to be abandoned, and having engaged in practice then all the qualities of clarity, bliss and emptiness are completed. And for the paramita of wisdom, she has completed the union of method and wisdom to benefit others limitlessly.

Here the order of the six paramitas is a little different than usual but that is because this is how it is sometimes written in Sanskrit. How we visualize this Tara is that her main colour is golden and a slight blue radiance that comes from her golden body. And as before she sits on a lotus and moon with one face and two arms. Her right hand is in the mudra of supreme generosity and her left hand holds an utpala flower.

But this time on top of the utpala flower, there is a wish-fulfilling jewel that has the power to grant all of one’s wishes. Among all the jewels it is most supreme and from this jewel, light rays radiate. All the wishes of sentient beings that are touched by this light are accomplished according to their intentions. The name of this goddess is Sonam Tobchema which means the lady who bestows supreme merit.

Then number 4 is “Homage crown of Tathagatas, actions triumph without limit. Relied on by conqueror’s children, having reached every perfection!” All the Tathagatas and Bodhisattvas praise her qualities and enlightened activities. If they praise her then certainly we will also praise her. Having reached every perfection, she has engaged in the path of practicing the six paramitas. Then as a result has gained perfect and authentic accomplishment.

And as a result of that she is able to engage in the benefit of others in an instant. Her enlightened activities are most supreme so it is a praise to these supreme activities. This goddess is Ushnisha Vijaya and the benefit of supplicating her is that she bestows the siddhi of immortal life. We visualize her as light yellow with a white radiance. As before she sits on a lotus and moon holding an utpala flower.

On top of that utpala flower is a longevity vase and from this vase light radiates. When it touches the outer container which is the universe, then the universe and the environment becomes protected.

Therefore, the elements are put into balance and when it touches the inner sentient beings and their mindstreams, then any hindrances to their life are dispelled. And they all attain the state of immortal life.

Then number 5 “Homage filling with Tuttare, Hum, desire, direction and space. Trampling with her feet the seven worlds, Able to draw forth all beings!” This Tara has the power to annihilate all unfavourable conditions. Tuttare here means having a strong unbearable feeling of compassion seeing the suffering of all sentient beings. Hum is the aspect of the natural state; the ultimate nature. So, she has the natural ability to unobstructedly perform any enlightened activities such as the pacifying, wrathful, magnetizing and the enriching activities.

Hum in itself represents her ability to act for the benefit of others from within a state of indivisible compassionate wisdom. Then through this sound of Hum, the seven worlds are pervaded. One of the seven worlds of the nagas are below the ground, secondly the hungry spirits, then third the Demi-gods. Fourth is called the intermediate state of awareness holders; basically, it does not belong to any other categories.  Fifth is the humans and number six is the Gods because when they appear to the Buddhas they appear in human form. The way we visualize her is maroon red in colour and sitting as before on a lotus and moon. On top of the utpala flower is a bow and arrow. From that light radiates and pervades all the worlds separating all obstacles. And her name is Kurukulla. Of the different enlightened activities, this is the principal yidam deity of the magnetizing and overpowering activities.

We continue today with number 7 of the 21 Taras. Khunu Rinpoche had said that the essence of milk is butter and the essence of the mind is bodhicitta. When we practice the Dharma, the mind is most important. There is nothing greater to purify the mind than to cultivate bodhicitta. This motivation of bodhicitta is to think for example “I myself am teaching the dharma and thinking that may this benefit others.” That itself is bodhicitta.

Then also the one who is listening to the Dharma do not listen with a selfish motivation but listen thinking that “I will clear away all the difficulties and sufferings of sentient beings. Also, I am going to establish limitless sentient beings in enlightenment.” So, motivation is called the precious bodhicitta. Speaking about the 21 Taras, Tara is a Yidam and to accomplish the Yidam, we need one small condition. That is the Yidam is someone’s face and the mind is like a mirror. If the mirror is clean then the face can be reflected clearly.

In order to clean the mind which is like a mirror, if only bodhicitta arises in the mind it is already made pure. There is nothing else that needs to be done in order to purify it. One also has no reason to think that one doesn’t have an object to cultivate bodhicitta because if there is no object then there would be no need. But now we are in the degenerate age and there are a lot of difficulties in our environment. The outer level caused by the four elements and on the inner level we experience a lot of difficulties and sickness. There are a lot of suffering in this world so it is not as though there is no object for us to cultivate love and compassion.

But even though there are a lot of reasons around us to cultivate compassion, often because our self grasping is too strong then we cannot cultivate it. Of course, there are some who are able to cultivate it but in the context of listening to the Dharma teachings and being reminded about motivation then one again remembers it so that is important.

So, we continue on with number 7 so it says “Homage with her TRAD and PHAT sounds destroying foes’ magic diagrams. Her feet pressing left out, right in, blazing in a raging fire blaze.” The syllables Trad and Phat are Sanskrit words and Trad means to stab or to cut; liberate through cutting. Phat is the combination of two syllables and coming together they represent method and wisdom indivisibly.

Here in this context on a relative level Phat means to explode or shatter all harm doers. What is it that we need to liberate through cutting is foes, magic diagrams of harm doers. That can refer to any kind of harm doers; lightning in the sky, hail and all kinds of harm. It is said that through the practice of Tara all harm can be destroyed.

But if you do not have any harm doer does it mean that you don’t have to recite this prayer? No it doesn’t mean that. The way you should think then is that the actual magic diagram of the harm doer are your own afflictive emotions. It is those ordinary thoughts and ignorance that lead to ordinary afflictive emotions. With the sound of Tret and Phet these are instantaneously brought to an end.

Even if you do not have any external harm doers, that can be understood to be referred to as your own afflictive emotions. Then with her feet pressing left out and right in, what is suppressed by her feet are the ordinary thoughts. It is due to these ordinary thoughts that we experience all kinds of unsatisfactory conditions and suffering. Then having suppressed them they become burnt in the blazing fire of non-dual primordial awareness.

So, all the ordinary concepts in the mind on the inner level are being burnt away. Then how we visualize this Tara is that her colour is black and her appearance is fierce or wrathful. She is surrounded by blazing fire of primordial awareness and she is on top of a seat of lotus and moon. Her face and arms are the same as the other Taras and she is holding a lotus flower stalk. At the centre of the flower is a sword which represents wisdom. The sword is also surrounded by blazing fire which represents the light rays emerging from wisdom. These light rays then pervade the ten directions and annihilate all harm doers, malicious ones and those with evil intentions.

But that does not actually mean that actual enemies and demonic beings are being slained. What it really refers to is that it is something that all beings share in common. What is really demonic is one’s wicked intention and a wish to harm others. One should think that these kinds of negative intentions are being anihilated. That Tara’s name is the Tara who is invincible.

Next is number 8 and it says “Homage! Ture, very dreadful! Destroyer of Mara’s champions. She with frowning lotus visage who is slayer of all enemies.” So, what is the Tara that we are paying homage to here? She is called the Tara the Great Destroyer and Ture here means very swift. What she is fast in is her protection of confused appearances and fear that arises from these confused perceptions.

She is swift in coming to protect from all suffering and fear. Destroyer of Mara; normally we understand that Mara refers to the four Maras which is the Mara of afflictive emotions, the Lord of death, the aggregates and the son of the Gods. Generally, it also refers to anyone who is causing harm to the Buddha’s teachings and also one who dislikes a sincere practitioner. Basically, it refers to all those with improper behavior and evil intentions. She is one that destroys those Maras.

We shouldn’t think in this way as our reliance on the deity should be unchanging and steadfast. How we come to a point where we are unchanging and nothing can turn us away from our faith begins with understanding karma. So, we have to put karma as a basis. Whatever happens when things don’t turn out successfully is because we have accumulated negative karma in previous lives.

For example, a person who has committed negative karma in the previous lives but have also taken the refuge vow. So, they have understood the benefits of virtue and the shortcomings of non-virtue. But then afflictions arose and they recognize the faults. Then they confessed and dedicated their merits. For such a person, because negative karma has been committed and even though they have confessed maybe not all of their karma will become purified. Because afflictive emotions arise again and it is really the afflictive emotions that accumulate karma.

However, they have confessed and they have recognized from the bottom of their hearts. That the afflictive emotions are wrong and really a fault. So, for them things can be changed in this life even though this karma still ripens. But then there are some who have never really thought about the fault of the afflictive emotions. And then these afflictive emotions keep arising again and again. And again, they accumulate negative karma.

So, how does she destroy these demons? The Maras of the afflictive emotions are our negative thoughts that arise and our ordinary thoughts that grasp at the true existence of the outer objects that appear. For example, one thinks ‘he did me well or he is trying to harm me’ and so on. These kinds of thoughts are fixations to outer characteristics and by thinking of Tara, these ordinary thoughts can be brought to an end. When ordinary thinking stops, then the Mara of the afflictive emotions is naturally destroyed.

Regarding the Mara of the son of the Gods which basically is distraction, and when you focus only on the TAM syllable then disruptions are interrupted. Generally, it arises at any time when we practice or encounter outer difficulties. Whatever arises, Tara really is our greatest protection and there is nothing higher than her protection. It is important to develop trust and faith in that. Her name is Tara the great destroyer, the dreadful one.

So, how we visualize this Tara is that her colour is dark red and she is sitting on a lotus and moon like the other Taras. She has the same face as the other Taras and holding an utpala flower in her hand. At the centre of it is a Vajrakila marked with a Hung syllable which is blazing with fire. It clears away the insanity, hindrances and illnesses of others. Think that they all are cleared away and this Tara is visualized in a wrathful form. But her nature is still bodhicitta because she clears away the difficulties and suffering of others.

Then its Tara number 9 and it says: ‘Homage at the heart her fingers, adorn her with Three Jewel mudra! Light-ray masses all excited! All directions’ wheels adorn her!” So, this is a praise to the implements of all the Taras. ‘At her heart her fingers adorn her with Three Jewel mudra’; what that means is that the mudra is where the thumb and ring finger touch. And then the other three fingers which are extended represents the buddha, dharma and sangha. According to the tantric system, they represent the lama, yidam and dakini.

With the thumb and ring finger she holds the stalk of the utpala flower and she holds the stalk at the heart level. ‘At the heart’ also points to the dharmachakra which is the heart chakra. Her name in Tibetan is SengDeng Nag which means a tree in a forest and she is the principal one of the 21 Taras. She is the one who protects from the eight or sixteen kinds of fears. The way we should meditate on her is to connect to the story of who she is. The sixteen fears refer to the six root afflictions and twenty secondary afflictions. There is no one greater than her to protect from these twenty six afflictions.

So, how does she really grant protection from fear? In a place where there is flood and when we call upon Tara, our hope is that she stops the flood immediately. But even if that does not happen through your supplication you become free of fear, then actually Tara has protected you. But also, if the flooding stops then she has protected you. But even on a smaller scale, if you accomplish being fearless then Tara has granted protection. When any thoughts of misery or regrets have cleared away, then Tara has also protected you. So, this is how we should think about it in a more subtle way and this is how the dharma reveals itself to us.

If you just think about it on a coarse level, then we can easily go into thinking that the dharma has been of no benefit and the deity didn’t protect us. We shouldn’t allow the mind to stray to this coarse way of thinking. Of those kinds of fears, the first one is the fear of lions but we shouldn’t think that lions are bad. But it is due to either a past life or a present condition that leads to you developing a lot of pride. It is said that this strong pride leads to the encounter of the fear of lions. There is this story about someone who was going into the forest and then he met a lion. Then the lion took him and brought him back to his den.

At that time this person didn’t have any other hope than Tara so he just prayed to Tara single-pointedly. And in an instant, a girl who was dressed in leaves appeared; she took him away and brought him back to town. Then the second fear of the sixteen fears is the fear of elephants. An elephant is an animal that we generally consider to be peaceful and subdued. The fear of elephants doesn’t mean that the elephants are bad but due to having created the cause of ignorance in this and past lives, one may encounter a wild elephant. Sometimes when a wild elephant goes crazy then it causes a lot of destruction.

There was a 12 year-old girl who met such a wild elephant which took her with its trunk. Then she supplicated to Tara but the elephant didn’t harm her also due to her own past merits and karma. The elephant brought her to the King’s palace and laid her down on a flat boulder. The whole royal assembly including the King and Queen witnessed that and were really amazed because the elephant was clearly mad. So, it was quite a miracle that this mad elephant laid the girl down peacefully in front of the royal palace; and did not harm her or anyone else in any way. Because they were so amazed by that, the King adopted this girl as her daughter.

The third fear is the fear of fire which is related to hatred. When hatred ripens it ripens into the result corresponding to the cause; which consists of the activity and the experience. There is also one story related to that and in the past, there were two neighbours who did not get along. At some point they started hating each other then in the middle of the night, one neighbour set the house of the other neighbour on fire. At that time, they had really no protection or method to extinguish the fire. So, all the person with the burning house could think of was Tara. And the moment the neighbour thought of Tara single-pointedly, a very strong rain fell down and the fire was extinguished.

The fourth kind of fear is the fear of snakes and again it doesn’t mean that snakes are bad. It also doesn’t mean that the cause has been created in this life but it is related to jealousy which was either created in this or past lives. For example, if one is bitten by a snake, which happens in a thousand to one; is could be related to jealousy or previous lives. There is this one story about a prostitute who was invited to spend the night with a merchant who had a jewel. He said if she came to stay with him, he will pay her with this jewel.

So, she went and they spent the night and in the morning she left with the jewel. She then walked through the forest and she held on her hand a tree branch but there was a snake on it that bit her. In that moment she couldn’t think of anything else but Tara as she had no other protection. So she supplicated to Tara single-pointedly and the snake bite did not cause her any harm. But that does not necessarily mean that she was jealous in this life; it could have been in the past lives. This is what happens when one supplicates to Tara.

The afflictive emotion of jealousy is the friend of anger and attachment. It is an affliction that is actually very powerful but also not always apparent in our mind. The fifth fear is the fear of robbers and thieves where someone directly attacks you. Or when something is stolen from you without your knowledge. One encounters such fear if one does not regard or know about karma. In this world, karma is the best law that exists.

For example, there is a nice object and nobody is around to see you. You will still think that you cannot take that object because it creates negative karma. So, you wouldn’t take it even if nobody would ever know. If one doesn’t understand or believe in karma, then one might just steal something or attack someone. There is also a story about that and there was this merchant who was transporting weapons. He was loading them on a camel to carry it to an empty desert.

This was an infamous route where it was notorious for merchants being attacked or killed. As he was walking through this desert, he saw the skeletons of all those merchants who were killed in that desert. He was afraid as he walked through the desert and indeed he did encounter those robbers who threatened to take all of his goods. Then he supplicated single-pointedly to Tara and many girls holding weapons appeared. Everyone saw it and this scared the robbers away. So, nothing was taken from this merchant.

We visualize her on a lotus flower and moon as before with the same face and arms as the other Taras holding an utpala flower. On top of the flower there is a vase that radiates with light which causes all wishes to fall down like rain. It then permeates the universe and all beings which causes their wealth and power to increase.

So the power of the outer universe increases and the wealth of sentient beings also increases. This Tara is called Norterma or the Tara that bestows wealth and her colour is crimson. So we will stop here for today and we will continue with number 12 tomorrow. We will do dedications in this yellow prayer book:

By this merit may I attain omniscience. Having defeated the enemies-my wrongdoings . May I liberate all beings who are tossed in the ocean of samsara by the waves of birth, old age, sickness and death. Whatever virtue sentient beings possess, whatever good they have done, will do, and are doing now -whatever goodness there may be – may it permeate all beings everywhere!