Tradução inglês/português Pema Lodrön (Ana Carmen Castelo Branco)
É dito que a prática de Tara tem muitos poderes de bênçãos e é particularmente efetiva numa ampla variedade de situações. Por exemplo, é dito que, no final de uma era ou ciclo do tempo, quando adversidades e calamidades se intensificarem, o mantra e os rituais de puja de Tara são muito substanciais. Qualquer um pode recitar as orações de Tara e elas trazem grandes benefícios.
Como já falamos antes, numa era anterior ao começo de nosso éon, o Buda Mahavairocchanna era o Guru, o guia espiritual de Tara. O Buda Vairocchana abençoou Tara e profetizou que ela, no fim de um éon, nas terras e mundos onde pujas, orações e rituais de Tara fossem recitados, como resultados dessas orações, muitas doenças, problemas e distúrbios causados por maus espíritos e por seres humanos seriam pacificados e resolvidos. Sinto que a prática de Tara é a mais importante e essencial de todas as práticas nesses tempos.
Outras deusas também são muito úteis nesse sentido, Marichi ou Ödzer Chenma e a conhecida deusa da cura espiritual Parna Shawari. Suas orações e mantras trazem o mesmo poder e benefício que Tara. Elas são basicamente as mesmas deusas Prajanparamita em diferentes manifestações.
Sobre Tara, é dito que não só doenças e perturbações causadas por maus espíritos, mas também brigas, guerras, conflitos e discussões podem também ser pacificadas e resolvidas pelo poder de sua prática. Todos estes obstáculos e dificuldades relacionadas podem ser removidos através da bênção das orações e mantras dessas deusas.
Ödzer Chenma e Parna Shawari assim como Yuldon Drolma são particularmente efetivas formas das deusas a se praticar a fim de nos curar e nos proteger contra todos os tipos de doenças. Elas são especialmente importantes na proteção contra ladrões e criminosos e para cura do sofrimento causado por hostilidades, discórdias e conflitos.
É dito que esses rituais de orações e puja e recitações de mantras são particularmente importantes quando chegamos ao final de uma era ou ciclo de tempo. Para tais tempos, a prática de Guru Rinpoche é largamente comentada. Mas Tara, Ödzer Chenma e Parna Shawari também são extremamente importantes.
Em tempos de ameaças de guerras, epidemias, conflitos e outras coisas, é muito importante que os mantras destas três deusas sejam expostos em bandeiras de orações e penduradas ao vento por tantas pessoas que tiverem a oportunidade de fazer isso. As pessoas de todas vocações deveriam fazer isso e dizer os mantras o máximo possível. Junto com as orações de Guru Rinpoche, estas práticas são mais efetivas em tais tempos e situações de que estamos falando. Isso foi declarado em muitas escrituras.
Aquele que faz oferendas a Tara é verdadeiramente inteligente. Seja de manhã cedo ou tarde da noite, se alguém oferece o Louvor às Vinte e Uma Taras duas, três e depois sete repetições totalizando doze recitações, todos os seus desejos podem ser preenchidos. É assim que é no Ritual das Quatro Mandalas da Sagrada Tara, “A Lâmpada que Ilumina”. Neste puja repete-se o Louvor duas, três e sete vezes.
Quando se diz que todos os desejos de uma pessoa serão preenchidos, significa que, se você quer um filho, você o terá. Se você não tem dinheiro, ele será encontrado. Seja qual for o seu desejo, todos eles podem ser preenchidos através do Louvor à Tara. Na verdade, não é preciso mais do que esta prática! Ela completa tudo!
Você só precisa tentar, testar a fim de afastar seus obstáculos. Todos os seus obstáculos e dificuldades, não importa quantos sejam, podem ser todos removidos e liberados através da oferenda de Louvor de Tara. Através da oração de Tara, todos os obstáculos em potencial não terão poder para lhe causar mal; eles são naturalmente pacificados. Nada pode de forma alguma se aproximar de você ou lhe fazer mal; você se torna impenetrável, inatacável.
Não há dúvida que Tara é muito rápida em afastar obstáculos. É um método especialmente rápido e completo para praticantes femininas. Tara e o Buda feminino Vajrayogini são a mesma essência. Vajrayogini também é um método rápido par conseguir a completude. Todas as atividades dos budas estão corporificadas em Tara, contidas nela, completas nela.
Você está agora autorizado para meditar em você mesmo na forma de Tara Verde. Sua fala se transforma em mantra, seus pensamentos, em sabedoria. Você não é mais um ser comum; seu corpo, fala e mente foram completamente elevados ao exaltado estado da própria Tara, na forma, mantra, e sabedoria de Tara.
As palavras o Louvor às Vinte e Uma Taras não são uma composição de eruditos. Elas foram ditas diretamente pelos próprios Buda Mahavairocchana e pelo Buda Shakyamuni. Por favor, recite o Louvor de Tara quantas vezes conseguir ao longo de sua vida diária. Se não for possível, tente recitar o mantra de Tara, OM TARE TUTTARE TURE SOHA
Special Benefits Bestowed by Tara And the Mother Goddesses
By H.E. Chogye Trichen Rinpoche
The practice of Tara is said to have many different extraordinary powers of blessing, and is particularly effective in a wide variety of situations. For example, it is said that at the end of an aeon or cycle of time, when hardships and calamities may increase, the mantra and puja rituals of Tara are very essential. Anyone can recite the prayers of Tara and it brings great benefit.
As we recounted earlier, in a prior era at the beginning of our aeon, the Buddha Mahavairochana was the Guru, the spiritual guide, of Tara. Buddha Vairochana blessed Tara and prophesied to her that at the end of the aeon, in those lands and worlds where pujas, prayers, and rituals of Tara are recited, as a result of these prayers, the many diseases, troubles, and disturbances caused by evil spirits and by human beings would be pacified and resolved. I feel that the practice of Tara is the most important and essential of all practices in such times.
Other goddesses also very helpful in this regard is Marichi, or Ozer Chenma, and the well-known goddess of spiritual healing, Parna Shawari. Their prayers and mantras bring the same power and benefits as those of Tara. They are basically the same goddess, Prajnaparamita, in different manifestations.
Of Tara, is said that not only diseases and disturbances caused by evil spirits, but also fighting, wars, conflicts and arguments may also be pacified and resolved by the power of her practice. All such obstacles and related difficulties can be removed through the blessing of the prayers and mantras of these goddesses.
Ozer Chenma and Parna Shawari as well as Yudon Drolma, are particularly effective forms of the goddess to practice in order to protect against and heal all kinds of diseases. They are especially important to protect against thieves and criminals, and to heal the suffering caused by strife and conflict.
It is said that these puja prayer rituals and mantra recitations are particularly important when we come to the end of an age or cycle of time. For such times, the practice of Guru Rinpoche is widely recommended, but Tara, Ozer Chenma, and Parna Shawari are also extremely important.
In times of the threat of wars, epidemics, strife, and so on, it is very important that the mantras of these three goddesses be put on prayer flags and hung in the air, as much as people are able to do this. People from all walks of life should do this and say these mantras as much as possible. Along with the prayers of Guru Rinpoche, these practices are the most effective in such times and situations as we are speaking of. This has been stated in many scriptures.
One who offers praise to Tara is truly intelligent. Whether early in the morning or late at night, if one offers the praise to the twenty-one Taras, such as offering two, three, and then seven repetitions of the prayer, totaling twelve recitations of the praise to the twenty-one Taras, all wishes can be fulfilled. This is how it is in the Four Mandalas' Ritual of Holy Tara "The Illuminating Lamp". In this puja one repeats the praise twice, then three times, then seven times.
When it is said that all one's wishes will be fulfilled, it means that if you need a child, you'll get one. If you have financial needs, these will be met. Whatever wishes you have, all of them can be fulfilled through praise to Tara. Actually, one doesn't need more than this practice; it accomplishes everything!
You only need to try it out, to test it, in order to allay your obstacles. All of your obstacles and difficulties, however many there are, can all be removed and relieved through offering praise to Tara. Through praying to Tara, all potential obstacles are powerless to cause you harm; they are naturally pacified. Nothing can get to you or harm you in any way; you become impenetrable, unassailable.
There is no doubt that Tara is very swift in allaying obstacles. It is an especially close and rapid method for female practitioners. Tara and the female Buddha Vajrayogini are of the same essence; Vajrayogini is also a rapid method of gaining accomplishment. All the activities of the Buddhas are embodied in Tara, contained in her, complete in her.
You have now been empowered to meditate on yourself in the form of Green Tara. Your speech can be transformed into mantra, your thoughts into wisdom. You are no longer an ordinary being; your body, speech, and mind have been completely elevated into the exalted state of Tara herself, into the form, mantra, and wisdom of Tara.
The words of the praise to the twenty-one Taras are not the intellectual composition of scholars. They are spoken directly by Buddha Mahavairochana and Buddha Shakyamuni themselves. Please recite the praise to Tara as much as you are able to in the course of your everyday life. If you are unable at any time to recite the praise, try to recite the mantra of Tara, OM TARE TUTTARE TURE SVAHA.
At the minimum, at least you can recite "Tara, Tara, Tara", or you can say "Tare, Tare, Tare", just repeating her name. When you call out someone's name, don't they give you their attention? By calling on Tara by name, she will certainly hear you and respond. Don't just do it because I say so, but by all means, do it!
White Tara
(tib. sgrol dkar ma)
Tara's name means One Who Saves. Her compassion for living beings, her desire to save them from suffering, is said to be stronger than a mother's love for her children. As Manjushri is the celestial Bodhisattva who represents the wisdom of all Buddhas and Avalokiteshvara is the one who represents all their compassion, Tara is the Bodhisattva who represents the miraculous activity of all the Buddhas of past, present, and future.
White Tara has seven eyes - one in each hand and foot, and a third eye on her face - to show that she sees and responds to suffering throughout the universe; and she sits in full lotus posture. Like the solitary form of the deity, the right hand is in the mudra (gesture) of giving, with the left hand holding the stem of a white lotus in a gesture signifying the Three Jewels.
Long-Life Tara Praise Song by Jamyang Khyentse Wangpo
OM
O you who sprang from the water born from the face of the lord of the world, the self of compassion, mother who gives birth to the Buddhas of the three times,
O wish-granting jewel of a chakra wheel be praised.
The color of a stainless moon gem, your gestures of giving and your holding of an utpala lotus, your peaceful smile, the exemplary brilliance of your vajra form-may they be honored and praised.
From the ocean of musical strains, you bring a cool, gentle rain of ambrosia awakening the realms of sentience.
O you who have the melodious voice of Brahma be praised.
With the gnostic awareness which kens kindly, you who are equal to every kind of knowledge,
Mahamudra unencompassed by thought,
O clear light mind be honored and praised.
Translated by James Rutke (Palden Lotsawa) From the Chimay Pakma Nyingtik Cycle.
THE TWENTY-ONE VERSES OF PROSTRATION AND PRAISE
These fall into three main sections.
1. Praising by means of the legends associated with Tara.
2. Praising the symbolic aspects of her manifestations.
3. Praising her enlightened activity.
1. Praises in Reference to Legend - Tara the Heroine
The homage is made to Tara, who was born from the tears of Avalokiteshvara, the Bodhisattva of Compassion, embodiment of the mercy of all Buddhas, a protector of all beings in the realms of desire, form and formlessness who arise as an 'I' based upon samsaric aggregates.
It is said that once the Bodhisattva of Compassion became dismayed on seeing that, even though he had striven with all his might to free the sentient beings from samsara, the number of the beings suffering in samsara was not significantly decreasing. He burst into tears and from the pool that formed from the water issuing from the lotus eyes of the Compassionate Bodhisattva there sprung forth a lotus. From the lotus appeared Arya Tara, whose exquisite face embodies the delicacy of a million lotus blossoms.
Thus the compassion of all Buddhas emanated as a fountain of enlightened energy, Arya Tara, divinity of mystical activity who turned to the Bodhisattva of Compassion and said "O noble one, I offer myself in the service of freeing countless sentient beings from the cyclic existence as quickly as possible. Shed no more tears. We shall work together to turn the battle against samsara". Then a net of lights shone forth from her two eyes and scanned the three realms of the world.
2. Praises in Reference to the Symbolic Aspects - The Twenty-One Taras
There are twenty-one different Sambhogakaya manifestations of Tara, a feminine emanation of the primordial Dharmakaya Buddha Amitabha.
Each form of Tara embodies a particular aspect of compassion. Green Tara represents the active energetic aspect of compassion, and she is the national protectress of Tibet, while White Tara, for example, embodies the fertile, motherly aspect of compassion.
Verses in praise of Tara's symbolic attributes
The verses in praise of the symbolic attributes of Tara's being has two parts.
1. Praising the aspects of her Beatific Form (Sambhogakaya)
2. Praising her Wisdom or Truth Body aspect (Dharmakaya)
Tara has two main types of Beatific Forms: Peaceful and Wrathful.
There are six verses in praise of her Peaceful forms:
2. Tara of White Lustre
This verse describes the brilliance of the Beatific Form of enlightenment.
3. Tara of Golden Hue Her Hand Postures
Whose colour is blue tinged with a golden radiance. The finger of her left hand holds the stem of a water born lotus, the flower of which has opened into bloom beside her ear. This symbolises how Tara embodies the Ten Perfections.
4. Victorious Ushnisha Tara How Tara is revered by Buddhas and Bodhisattvas
Because Tara is the mother of all the Buddhas they carry her upon the crowns of their heads as an ushnisha. She symbolises the very forces that have the power to gain total victory over negative events of this life as well as over the obscurations of delusions and obscurations to omniscience.
The Bodhisattvas of the ten stages, who are completing the Ten Perfections must also fully rely upon Tara for she embodies the utter fulfilment of the Ten.
5. Tara who Resounds the sound HUM How she overcomes Disharmonious Conditions
The syllables TUTTARA and HUM that she utters, together with the syllable HUM at her heart, symbolise the wisdom of emptiness combined with the great compassion. With her two feet she presses down upon the seven realms of the world, thus invoking all forces and placing them in joy.
The seven worlds refer to the three lower realms (hell creatures, ghosts and animals) the realms of man and the desire gods and the realms of the gods of form and formlessness.
6. Totally Victorious Tara How Worldly Gods Worship Her
Tara represents the beyond-samsara state to which even the great gods of the universe still aspire.
7. Tara who destroys Negativity How Tara crushes External Threats
Sitting in a peaceful posture, her right leg symbolises the wisdom of emptiness and left great compassion. She presses upon the three realms of the world her body blazing amidst darting flames. Although this is a peaceful emanation of Tara, externally she is slightly wrathful. To symbolise this she sits in the centre of a raging fire.
There are seven verses in praise of Tara's wrathful Sambhogakaya forms:
8. Tara who Heralds Supreme Power Tara's excellence in Removing Mara and the two obscurations
The great fearful one are the ferocious army of Maras. Her lotus face is marked with lines of wrath and her manner is that of a wrathful Bodhisattva destroying the enemies within: the obscurations of delusion, which obstruct the attainment of liberation from samsara: and the obscurations to knowledge which obstruct the attainment of omniscience. Tara practice destroys both of these obscurations together with their seeds.
9. Tara of the Rosewood Forest The symbols in Tara's two hands
Holding the stem of a lotus at her heart between the thumb and middle finger of the left hand, her remaining three left fingers are stretched upward into the mudra of the Three Jewels.
Her right hand, held in the mudra Supreme Generosity, is adorned by a wheel of truth that radiates forth waves of light to outshine the lights of samsara.
10. Tara who Dispels Sorrow Praising Tara's Crown and her Laugh
Her head-crown emanates a garland of lights to outshine all others. Laughing with mantric laughter she utters TUTTARA, bringing all Maras and the eight great gods of the world under her control.
11. Tara who Invokes How Tara practice activates the ten direction Protectors
This practice invokes the protectors of the universe. These natural forces of goodness spontaneously respond to the goodness generated by meditation upon Tara.
The wrathful lines on her face flicker and lights shine forth from the syllable HUM at her heart, giving total liberation from all forms of sorrow such as poverty and pain.
12. Tara of Auspicious Brilliance Praising her head Ornaments
Tara's visible head ornament is a crescent moon, like that on the first day of the month, radiant with the light that eliminates sorrow. On her hair-knot sits Buddha Amitabha, who emanates a constant stream of light to fulfil the needs of living beings.
13. Tara who Bestows Maturity Tara's Wrathful Posture
Just as the fire at the end of time blazes with the heat of seven suns and easily consumes the earth and stones of the world, the wisdom fires in which Tara sits consume easily the myriads of delusions, the foes of the Trainees joyously following a spiritual path.
14. Tara with Vibrant Lines of Wrath The Syllable HUM which emanates light
Twitching the lines of wrath on her face. Stamping upon the earth in a ferocious manner with her right foot. She holds her right hand in the threatening mudra and emanates lights from the Syllable HUM at her heart, filling the seven dimensions of the world with light and bringing them under her power.
15. Tara of Virtuous and Creative Serenity Praising Tara's Dharmakaya Aspect
This verse is in praise of the mind and speech factors of Tara's Dharmakaya aspect.
16. Tara Destroying of Grasping The Peaceful and Wrathful Mantras
The ten syllable mantra refers to the root mantra OM TARE TUTTARE TURE SOHA. HUM indicates the wrathful mantra - OM NAMA TARE NAME HARE HUM HARA SVAHA. By the power of these two mantras one destroys the enemies of liberation - grasping at a self within and clinging to substantial existence in the external world.
17. Tara who Produces Bliss How Tara shakes the three worlds
From the transformation of the primordial sound HUM appears TURE, whose pounding feet cause everything in the external world to tremble and shake.
18. Totally Victorious Tara How Tara eliminates the effects of Poison
The hare-marked moon like the celestial ocean symbolises the power to eliminate the poisonous effects of delusions and mental distortions from within the mind. Through the power of reciting TARA twice and also the mantric syllable PHAT, even external poisons are overcome.
19. Tara who consumes sorrow How Tara eliminates disputes and nightmares
Indra of the desire gods, Brahma of the realm of form, leaders of the spirit worlds and all kings of the gods and celestial beings bow their heads to Tara.
20. Tara Source of Siddhi How Tara cures disease
Her right eye fierce like the sun, her left gentle like the moon, she radiates dazzling bright beams of light.
By reciting the wrathful mantra HARA twice and also the peaceful mantra TUTTARA, the most powerful illness is overcome.
21. Tara who brings Complete Perfection How Tara overcomes ghosts and evil spirits
Tara's three natures, of her body, speech and mind, appear respectively as the letters OM at her crown, AH at her throat and HUM at her heart. These possess the strength to pacify the delusions within as well as external poisons. The most exalted TURE refers to TARA herself.
3. Praises in Reference to Enlightened Activity - Green Tara Visualisation
Tara represents the entire range of virtuous and enlightened activity and is therefore said to be the mother of the buddhas of the past, present and future - an attribute symbolised by the utpala fruit, flower and bud she holds in her left hand. The gesture of her left hand symbolises refuge while her right hand is in the mudra of giving highest happiness. She sits in royal posture on a white moon-disc resting on a lotus blossom. Her left leg is drawn upwards while her right foot rests upon a small lotus pedestal, showing that she abides both in samsara and nirvana. Tara wears the five silk robes and six ornaments, and in her tiara she bears and image of Amitabha. She is accompanied by the twenty-one forms of herself, 20 of whom float in the sky above her on rainbows and lotuses, while her other main form, White Tara, is found below.
Symbolic gesture of the Mandala offering with your hands
The practice of offering the Mandala consists of the ritual offering of the world, and all its wealth, to the Object of Refuge as an act of veneration.
The configuration of your hands contains the same meaning as the Mandala offering. The two fingers raised upwards in the centre represent Mount Meru.
The four corners formed by interlocking the other fingers, represent the four continents and you should imagine that all the wealth contained in the entire world is present in your hands.
When the offering is completed, if you would like to visualise those to whom you have offered the Mandala as happily accepting it, you should proceed to unfold your hands away from you.
If, on the other hand, you feel it is more appropriate to receive the blessings of the Object of Refuge to whom the offering is made, then you should unfold your hands towards you.
A Prayer of Supplication for the Long Life of His Holiness Tenzin Gyatso
This sincere prayer of supplication, invoking the oceans of compassion of the Three Paragons, that the all-encompassing wishes of the Peerless Guide of Wanderers including Gods, Sovereign Refuge Protector, Lord of Conquerors, all-seeing, all-knowing, magnanimous, foremost and holy Ngawang Lobsang Tenzin Gyatso, Pre-eminent Ruler of the Three Worlds, glorious, supreme and good, may spontaneously be fulfilled and that he may remain until the end of cyclic existence, has been written by ourselves, the Senior Tutor to His Holiness the Dalai Lama, Eastern Successor to the Throne of Ganden, Ling Tulku Thupten Lungtog Namgyal Trinley and by the Junior Tutor to His Holiness, Trijang Lobsang Yeshey Gyatso.
It was newly composed in a style free of poetic flourishes and imagery, the need for such having been made known and requested with sincerity and single-hearted faith, accompanied with offering scarves and precious gifts, by the Three Great Seats of the Doctrine - Drepung, Sera and Ganden, the Cabinet, general secretaries and the entire body of secular and non-secular government officials along with the people and gods of the land of Tibet.
With single-hearted faith and reverence we take great joy in this prayer of supplication, wishing that its aims may be fulfilled accordingly.
It was translated into English by Gelong Jampa Gendun and Getsul Tenzin Chödrak at the Buddhist School of Dialectics, Dharamsala, during the autumn of 1985, in accordance with the explanation of Ven. Lobsang Nyima, Abbot of Namgyal Monastery.
PRAISE AND REQUEST TO THE TWENTY-ONE TARAS
PURIFICATION
TAM-CHE DU-NI SA-ZHI-DAG
May the surface of the earth in every direction
SEG-MA LA-SOG ME-PA-DANG
Be stainless and pure without roughness or fault
LAG-TIL TAR-NYAM BE-DUR-YA
As smooth as the palm of a child's soft hand
RANG-ZHIN JAM-POR NE-GYUR-CHIG
And as naturally polished as lapis lazuli.
LHA-DANG MI-YI CHÖ-PAY-DZE
May the material offerings of gods and men
NGO-SU SHAM-DANG YI-KYI-TRUL
Both those set before me and those visualised
KUN-ZANG CHÖ-TRIN LA-NA-ME
Like a cloud of offerings of Samantabhadra1
NAM-KAY KAM-KUN KYAB-GYUR-CHIG
Pervade and encompass the vastness of space.
PURIFICATION MANTRA
OM NAMO BHAGA-WATE, BANZA SARA DRA-MARDA-NE
TATHA-GATA-YA, ARAHA-TE, SAMYAK-SAM BUDDHA-YA
TAYA-TA, OM BANZE BANZE MAHA BANZE
MAHA TENZA BANZE, MAHA BIDYA BANZE
MAHA BODHICITTA BANZE
MAHA BODHI MAN-DROPA, SAM-DRAMA-NA BANZE
SARWA KARMA AWARANA, BISHO DHANA, BANZE SOHA
(Recite the purification mantra three times)
KON-CHOG SUM-GYI DEN-PA-DANG
By the force of the truth from the three Jewels of Refuge
SANG-GYE-DANG JANG-CHUB SEM-PA
By the firm inspiration from all Bodhisattvas and Buddhas
TAM-CHE-KYI JIN-GYI-LAB-DANG
By the power of all the Buddhas who have fully completed
TSOG-NYI YONG-SU DZOG-PAY
Their collections of both good merit and insight
NGA-TANG CHEN-PO-DANG
By the might of the void
CHO-KYI YING NAM-PAR DAG-CHING
Inconceivable and pure
SAM-GYI MI-KYAB-PAY TOB-KYI
May all of these offerings be hereby transformed
DE-ZHIN NYI-DU GYUR-CHIG
Into their actual nature of voidness
INVOCATION
PO-TA LA-YI NÄ-CHOG-NÄ
From your sublime abode at the Potala,2
TAM-YIG JANG-KU LÄ-TRUNG-SHING
O Tara - born from the green letter TAM
TAM-YIG Ö-KYI DRO-WA-DRÖL
Whose light rescues all beings -
DRÖL-MA KOR-CHÄ SHEG-SU-SÖL
Come with your retinue, I beg you.
PROSTRATION
LHA-DANG LHA-MIN CHÖ-PÄN-GYI
The gods and the demi-gods bow their crowns
ZHAB-KYI PÄ-MO LA-DÜ-NÄ
To your lotus feet, O Tara,
PONG-PA KÜN-LÄ DRÖL-DZÄ-MA
You who rescue all who are destitute.
DRÖL-MA YUM-LA CHAG-TSEL-LO
To you, Mother Tara, I pay homage.
HOMAGE TO THE TWENTY-ONE TARAS
OM JE-TSÜN-MA PAG-MA DRÖL-MA-LA CHAG-TSEL-LO
OM Homage to the Venerable Arya Tara
1 CHAG-TSEL DRÖL-MA NYUR-MA PAA-MO
Homage to you, Tara, the swift heroine,
CHÄN-NI KÄ-CHIG LOG-DANG DRA-MA
Whose eyes are like an instant flash of lightning,
JIG-TEN SUM-GÖN CHU-KYE SHÄL-GYI
Whose water-born face arises from the blooming lotus
GEY-SAR JE-WA LÄ-NI JUNG-MA
Of Avalokiteshvara: protector of the three worlds.
2 CHAG-TSEL TÖN-KÄI DA-WA KÜN-TU
Homage to you, Tara, whose face is like
GANG-WA GYA-NI TSEG-PAI SHÄL-MA
One hundred full autumn moons gathered together,
KAR-MA TONG-TRAG TSOG-PA NAM-KYI
Blazing with the expanding light
RAB-TU CHE-WAI Ö-RAB BAR-MA
Of a thousand stars assembled.
3 CHAG-TSEL SER-NGO CHU-NÄ KYE-KYI
Homage to you, Tara, born from a golden-blue lotus,
PÄ-ME CHAG-NI NAM-PAR GYÄN-MA
Whose hands are beautifully adorned with lotus flowers,
JIN-PA TSON-DRÜ KAA-TUB ZHI-MA
You who are the embodiment of giving, joyous effort, asceticism,
ZÖ-PA SAM-TÄN CHÖ-YUL NYI-MA
Pacification, patience, concentration and all objects of practice.
4 CHAG-TSEL DE-ZHIN SHEG-PAI TSUG-TOR
Homage to you, Tara, the crown pinnacle of those thus gone,
TAA-YÄ NAM-PAR GYEL-WAR CHÖ-MA
Whose deeds overcome infinite evils,
MA-LÜ PA-RÖL CHIN-PA TOB-PAI
Who have attained transcendent perfections without exception,
GYEL-WAI SÄ-KYI SHIN-TU TEN-MA
And upon whom the sons of the Victorious Ones rely.
5 CHAG-TSEL TÜT-TAA-RA HUM YIG-GE
Homage to you, Tara, who with the letters TUTTARA HUM
DÖ-DANG CHOG-DANG NAM-KAA GANG-MA
Fill the (realms of) desire, direction and space,
JIG-TEN DÜN-PO ZHAB-KYI NÄN-TE
Whose feet trample on the seven worlds
LÜ-PA ME-PAR GUG-PAR NÜ-MA
And who are able to draw all the beings to you.
6 CHAG-TSEL GYA-JIN ME-LHA TSANG-PA
Homage to you, Tara, venerated by Indra, Agni,
LUNG-LHA NA-TSOG WONG-CHUG CHÖ-MA
Brahma, Vayu and Ishvara,
JUNG-PO RO-LANG DRI-ZA NAM-DANG
Praised by the assembly of spirits, raised corpses,
NÖ-JIN TSOG-KYI DÜN-NÄ TÖ-MA
Ghandarvas and all yakshas.
7 CHAG-TSEL TRÄ-CHE JA-DANG PE-KYI
Homage to you, Tara, whose TRAD and PHAT
PA-RÖL TRÜL-KOR RAB-TU JOM-MA
Destroy entirely the magical wheels of others.
YÄ-KUM YÖN-KYANG ZHAB-KYI NÄN-TE
With your right leg bent and left outstretched and pressing,
ME-BAR TRAG-PA SHIN-TU BAR-MA
You burn intensely within a whirl of fire.
8 CHAG-TSEL TU-RE JIG-PA CHEN-PO
Homage to you, Tara, the great fearful one,
DÜ-KYI PAA-WO NAM-PAR JOM-MA
Whose letter TURE destroys the mighty demons completely,
CHU-KYE SHEL-NI TRO-NYER DÄN-DZÄ
Who with a wrathful expression on your water-born face
DRA-WO TAM-CHÄ MA-LÜ SÖ-MA
Slay all enemies without an exception.
9 CHAG-TSEL KON-CHOG SUM-TSÖN CHAG-GYAI
Homage to you, Tara, whose fingers adorn your heart
SOR-MÖ TUG-KAR NAM-PAR GYÄN-MA
With a gesture of the Sublime Precious Three,
MA-LÜ CHOG-KYI KOR-LÖ GYÄN-PAI
Adorned with a wheel striking all directions without exception
RANG-GI Ö-KYI TSOG-NAM TRUG-MA
With the totality of your own rays of light.
10 CHAG-TSEL RAB-TU GAA-WA JI-PAI
Homage to you, Tara, whose radiant crown ornament,
U-GYÄN Ö-KYI TRENG-WA PEL-MA
Joyful and magnificent, extends a garland of light,
ZHÄ-PA RAB-ZHÄ TÜT-TAA-RA-YI
And who, by your laughter of TUTTARA,
DÜ-DANG JIG-TEN WONG-DU DZE-MA
Conquer the demons and all of the worlds.
11 CHAG-TSEL SA-ZHI KYONG-WAI TSOG-NAM
Homage to you, Tara, who are able to invoke
TAM-CHÄ GUK-PAR NÜ-MA NYI-MA
The entire assembly of local protectors,
TRO-NYER YÖ-WAI YI-GE HUM-GI
Whose wrathful expression fiercely shakes,
PONG-PA TAM-CHÄ NAM-PAR DRÖL-MA
Rescuing the impoverished through the letter HUM.
12 CHAG-TSEL DA-WAI DUM-BU U-GYÄN
Homage to you, Tara, whose crown is adorned
GYÄN-PA TAM-CHAY SHING-TU BAR-MA
With the crescent moon, wearing ornaments exceedingly bright;
RÄL-PAI TRÖ-NA Ö-PAG ME-LÄ
From your hair knot the Buddha Amitabha
DAK-PAR SHIN-TU Ö-RAB DZE-MA
Radiates eternally with great beams of light.
13 CHAG-TSEL KÄL-PAI TA-MAI ME-TAR
Homage to you, Tara, who dwell within a blazing garland
BAR-WAI TRENG-WAI Ü-NA NÄ-MA
That resembles the fire at the end of this world age;
YÄ-KYANG YÖN-KUM KÜN-NÄ KOR-GAI
Surrounded by joy, you sit with right leg extended
DRA-YI PUNG-NI NAM-PAR JOM-MA
And left withdrawn, completely destroying all the masses of enemies.
14 CHAG-TSEL SA-ZHI NGÖ-LA CHAG-GI
Homage to you, Tara, with hand on the ground by your side,
TIL-GYI NÜN-CHING ZHAB-KYI DUNG-MA
Pressing your heel and stamping your foot on the earth;
TRO-NYER CHÄN-DZÄ YI-GE HUM-GI
With a wrathful glance from your eyes you subdue
RIM-PA DUN-PO NAM-NI GEM-MA
All seven levels through the syllable HUM.
15 CHAG-TSEL DE-MA GE-MA SHI-MA
Homage to you, Tara, O happy, virtuous and peaceful one,
NYA-NGÄN DÄ-ZHI CHÖ-YÜL NYI-MA
The very object of practice, passed beyond sorrow.
SO-HA OM-DANG YANG-DAG DÄN-PÄ
You are the perfectly endowed with SOHA and OM,
DIG-PA CHEN-PO JOM-PA NYI-MA
Overcoming completely all the great evils.
16 CHAG-TSEL KÜN-NÄ KOR-RAB GAA-WAI
Homage to you, Tara, surrounded by the joyous ones,
DRA-YI LÜ-NI NAM-PAR GEM-MA
You completely subdue the bodies of all enemies;
YIG-GE CHU-PAI NGAG-NI KÖ-PAI
Your speech is adorned with the ten syllables
RIG-PA HUM-LÄ DRÖL-MA NYI-MA
And you rescue all through the knowledge-letter HUM.
17 CHAG-TSEL TU-RE ZHAB-NI DAB-PÄ
Homage to you, Tara, stamping your feet and proclaiming TURE,
HUM-GI NAM-PAI SA-BON NYI-MA
Your seed-syllable itself in the aspect of HUM
RI-RAB MAN-DA RA-DANG BIG-JE
Cause Meru, Mandhara and Vindhya mountains
JIG-TEN SUM-NAM YO-WA NYI-MA
And all the three worlds to tremble and shake.
18 CHAG-TSEL LHA-YI TSO-YI NAM-PAI
Homage to you, Tara, who hold in your hand
RI-DAG TAG-CHÄN CHAG-NA NAM-MA
The hare-marked moon like the celestial ocean;
TARA NYI-JÖ PÄ-KYI YI-GE
By uttering TARA twice and the letter PHAT
DUG-NAM MA-LU PA-NI SEL-MA
You dispel all poisons without exception.
19 CHAG-TSEL LHA-YI TSOG-NAM GYÄL-PO
Homage to you, Tara, upon whom the kings of the assembled gods,
LHA-DANG MI-AM CHI-YI TEN-MA
The gods themselves and all probable-humans rely;
KÜN-NÄ GO-CHA GAA-WA JI-GYI
Whose magnificent armour gives joy to all,
TSÖ-DANG MI-LAM NGÄN-PA SEL-MA
You who dispel all disputes and bad dreams.
20 CHAG-TSEL NYI-MA DA-WA GYÄ-PAI
Homage to you, Tara, whose two-eyes - the sun and the moon -
CHÄN-NYI PO-LA Ö-RAB SÄL-MA
Radiate an excellent, illuminating light;
HARA NYI-JÖ TÜT-TAA-RA-YI
By uttering HARA twice and TUTTARA
ZHIN-TU DRAG-POI RIM-NÄ SEL-MA
You dispel all violent epidemic diseases.
21 CHAG-TSEL DE-NYI SUM-NAM KÖ-PÄ
Homage to you, Tara, adorned by the three suchnesses,
ZHI-WAI TU-DANG YANG-DAG DÄN-MA
Perfectly endowed with the power of serenity,
DÖN-DANG RO-LANG NÖ-JIN TSOG-NAM
You who destroy the host of evil spirits, raised corpses and yakshas
JOM-PA TU-RE RAB-CHOG NYI-MA
O TURE, most excellent and sublime!
TSA-WAI NGAG-KYI TÖ-PA DI-DANG
Thus concludes this praise of the root mantra
CHAG-TSEL WA-NI NYI-SHU TSA-CHIG
And the offering of the twenty-one homages.
(recite the twenty-one homages three times from page 3)
OM TARE TUTTARE TURE SOHA
(recite the mantra as many times as possible)
BENEFITS OF RECITATION
1 LHA-MO LA-GÜ YANG-DAG DÄN-PAI
Those endowed with perfect and pure respect for the Goddesses -
LO-DÄN GANG-GI RAB-DÄ JÖ-DE
The intelligent who recite these praises with the most supreme faith
SÖ-DANG TO-RANG LANG-PAR JÄ-NÄ
Both in the evening and upon waking at dawn -
DRÄN-PÄ MI-JIG TAM-CHÄ RAB-TER
Will have fearlessness bestowed on them by this remembrance.
2 DIG-PA TAM-CHÄ RAB-TU ZHI-WA
After being purified of all evils completely
NGÄN-DRO TAM-CHÄ JOM-PA NYI-TO
They will attain the destruction of all lower realms,3
GYEL-WA JE-WA TRAK-DÜN NAM-KYI
And the seven million conquering Buddhas
NYUR-DU WONG-NI KUR-WAR GYUR-LA
Will quickly grant them every empowerment.
3 DI-LÄ CHE-WA NYI-NI TOB-CHING
Thus they will attain greatness and go forth
SANG-GYÄ GO-PANG TAR-TUK DER-DRO
To the ultimate state of supreme buddhahood.
DE-YI DUG-NI DRAG-PO CHEN-PO
As a result of all violent poisons -
TÄN-NÄ PA-AM ZHÄN-YANG DRO-WA
Whether abiding within or spreading to others -
4 ZÖ-PA DANG-NI TUNG-PA NYI-KANG
That they have eaten or drunk,
DRÄN-PÄ RAB-TU SEL-WA NYI-TOB
By this remembrance will be completely removed,
DÖN-DANG RIM-DANG DUG-GI ZIR-WAI
And they will eliminate completely affliction by spirits,
DUG-NGÄL TSOG-NI NAM-PAR PONG-TE
Epidemics, poisons and all various sufferings.
5 SEM-CHÄN ZHÄN-PA NAM-LA YANG-NGO
If for oneself or for the sake of all others,
NYI-SUM DÜN-DU NGÖN-PAR JÖ-NA
These praises are read two, three or seven times sincerely,
BU-DÖ PÄ-NI BU-TOB GYUR-CHING
Those wishing a son will attain a son
NOR-DÖ PÄ-NI NOR-NAM NYI-TOB
And those wishing wealth will attain this as well.
6 DÖ-PA TAM-CHÄ TOB-PAR GYUR-TE
Without obstruction all their wishes will be granted
GEG-NAM ME-CHING SO-SOR JOM-GYUR-CHIG
And every single hindrance will be destroyed as it arises.
SEVEN-LIMBED PRAYER
1 Prostration
JE-TSÜN PAG-MA DRÖL-MA-DANG
Reverently I prostrate to the venerable Arya Tara
CHOG-CHU DÜ-SUM ZHUG-PA-YI
And all the conquering Buddhas
GYÄL-WA SÄ-CHÄ TAM-CHÄ-LA
And their sons who reside in the ten directions4
KÜN-NÄ DANG-WÄ CHAG-GYI-O
Throughout the past, present and future.
2 Offering
ME-TOG DUG-PÖ MAR-ME-DRI
I offer flowers, incense and butter lamps,
SHÄL-ZÄ RÖL-MO LA-SOG-PA
Perfume, food, music and the like
NGÖ-JOR YI-KYI TRÜL-MÄ-BÜL
Both those actually arranged here and those mentally transformed;
PAG-MAI TSOG-KYI ZHE-SU-SÖL
Please accept them, assembly of Arya Taras.
3 Confessing
TOG-MA MÄ-NÄ DA-TAI-BAR
I declare all that I have done,
MI-GE CHU-DANG TSAM-ME-NGA
From beginningless time until now,
SEM-NI NYÖN-MONG WONG-GYUR-PAI
With my mind being under the sway of delusion:
DIG-PA TAM-CHÄ SHAG-PAR-GYI
The ten non-virtuous and the five heinous crimes5
4 Rejoicing
NYÄN-TÖ RANG-GYÄL JANG-CHUB-SEM
I rejoice in whatever virtuous merit
SO-SO KYI-WO LA-SOG-PAI
Has been accumulated throughout the three times
DÜ-SUM GE-WA CHI-SAG-PA
By hearers, solitary realisers,
SÖ-NAM LA-NI DAG-YI-RANG
Bodhisattvas and ordinary beings.
5 Requesting
SEM-CHÄN NAM-KYI SAM-PA-DANG
I request you to turn the wheel of Dharma -
LO-YI JE-DRAG JI-TAR-WAR
The great, small and common vehicles -6
CHE-CHUNG TÜN-MONG TEK-PAR-YI
In accordance with the intentions of all sentient beings,
CHO-KYI KOR-LO KOR-DU-SÖL
And suited to their individual minds.
6 Entreating
KOR-WA JI-SI MA-TONG-WAR
I beseech you to remain until samsara ends
NYA-NGÄN MI-DAA TUG-JE-YI
And not pass away to the state beyond sorrow
DUG-NGÄL GYA-TSOR JING-WA-YI
Please, with your boundless compassion, look
SEM-CHÄN NAM-LA ZIG-SU-SÖL
Upon all beings drowning in the ocean of suffering.
7 Dedication
DAG-GI SÖ-NAM CHI-SAG-PA
May whatever merit I have accumulated
TAM-CHÄ JANG-CHUB GYUR-GYUR-NÄ
Be totally transformed into the cause of enlightenment;
RING-POR MI-TOG DRO-WA-YI
And may I become, without a long passage of time,
DREN-PAI PÄL-DU DAG-GYUR-CHIG
The glorious deliverer benefiting all migrating beings.
LONG MANDALA OFFERING
OM BANZA BHU MI AH HUM
OM Vajraground AH HUM
WONG CHEN SER GYI SA ZHI
Here is the mighty and powerful base of gold
OM BANZA RE KE AH HUM
OM Vajraline AH HUM
CHI CHAG RI KOR YUG GI KOR WAI U-SU
The outer ring is encircled with this iron fence
First ring
1 RII GYÄL PO RI RAB
In the centre, the king of mountains, Mount Meru
2 SHAR LU PAG PO
In the east, the continent Purvavideha
3 LHO DZAM BU LING
In the south, Jambudvipa
4 NUB BA LANG CHÖ
In the west, Aparagodaniya
5 JANG DRA MI NYÄN
In the north, Uttarakuru
6, LU DANG LU PAG
7 Around the east, the sub-continents Deha and Videha
8, NGA YAB DANG NGA YAB ZHÄN
9 Around the south, Camara and Aparacamara
10, YO DÄN DANG LAM CHOG DRO
11 Around the west, Satha and Uttaramantrina
12, DRA MI NYÄN DANG DRA MI NYÄN GYI DA
13 Around the north, the sub-continents Kurava and Kaurava
14 RIN PO CHEI RI WO
In the east is the treasure mountain
15 PAG SAM GYI SHING
In the south is the wish-granting tree
16 DÖ JOI BA
In the west is the wish-granting cow
17 MA MO PAI LO TOG
In the north is the harvest that needs no cultivation
Second ring
18 KOR LO RIN PO CHE
Here is the precious wheel
19 NOR BU RIN PO CHE
Here is the precious jewel
20 TSUN MO RIN PO CHE
Here is the precious queen
21 LON PO RIN PO CHE
Here is the precious minister
22 LANG PO RIN PO CHE
Here is the precious elephant
23 TA CHOG RIN PO CHE
Here is the precious and best of horses
24 MAG PON RIN PO CHE
Here is the precious general
25 TER CHEN POI BUM PA
Here is the great treasure vase
Third ring
26 GEG MA
Here is the goddess of beauty
27 TRENG WA MA
Here is the goddess of garlands
28 LU MA
Here is the goddess of song
29 GAR MA
Here is the goddess of dance
30 ME TOG MA
Here is the goddess of flowers
31 DUG PÖ MA
Here is the goddess of incense
32 NANG SÄL MA
Here is the goddess of light
33 DRI CHAB MA
Here is the goddess of perfume
Top Ring
34 NYI MA
Here is the sun
35 DA WA
Here is the moon
36 RIN PO CHEI DUG
Here is the umbrella of all that is precious
37 CHOG LÄ NAM PAR GYÄL WAI GYÄL TSÄN
Here is the banner of victory in all directions
38 U SU LHA DANG MII PÄL JOR PUN SUM TSOG PA MA TSANG WA ME PA
In the centre are all the possessions precious to gods and men
TSANG ZHING YI DU WONG WA DI DAG
This magnificent collection, lacking in nothing
DRIN CHÄN TSA WA DANG GYU PAR CHÄ PAI
I offer to you, my kind and holy root Lama
PÄL DÄN LA MA DAM PA NAM DANG KYE PAR DU YANG
Together with you, Venerable Lineage Lamas
JE TSUN MA PAG MA DROL MA
And the twenty-one Venerable Mother Arya Taras
LHA TSOG KOR DANG CHÄ PA
Together with the assembly of Gods
NAM LA ZHING KAM UL WAR GYIO
I offer this pure and beautiful collection to you
TUG JE DRO WAI DÖN DU ZHE SU SOL
In your compassion accept what I offer for the sake of all beings
ZHE NÄ DAG SOG SEM CHÄN TAM CHÄ LA
Having accepted these, to myself and to all beings
TUG TSE WA CHEN POI GO NÄ JIN GYI LAB TU SOL
Please grant your blessings through your great compassion.
SHORT MANDALA OFFERING
SA ZHI PÖ KYI JUG SHING ME TOG TRAM
By virtue of offering to you, assembly of Buddhas visualised before me
RI RAB LING ZHI NYI DÄ GYÄN PA DI
This Mandala built on a base, resplendent with flowers, saffron water and incense
SANG GYÄ ZHING DU MIG TE UL WAR GYI
Adorned with Mount Meru and the four continents as well as the sun and moon
DRO KUN NAM DAG ZHING LA CHÖ PAR SHOG
May all share in its good effects.
IDAM GURU RATNA MANDALAKAM NIRYATA YAMI
REQUESTS
1 JE-TSÜN CHOM-DÄN DÄ-MA TUG-JE-CHÄN
O compassionate and venerable subduing Goddesses,
DAG-DANG TAA-YÄ SEM-CHÄN TAM-CHÄ-KYI
May the infinite beings, including myself,
DRIB-NYI JANG-ZHING TSOG-NYI NYUR-DZO-NÄ
Soon purify the two obscurations and complete both collections
DZOG-PAI SANG-GYÄ TOB-PAR DZÄ-DU-SÖL
So that we may attain full and perfect enlightenment.
2 DE-MA TOB-KYI TSE-RAB KÜN-TU-YANG
For all my lifetimes, until I reach this stage,
LHA-DANG MI-YI DE-WA CHOG-TOB-NÄ
May I know the sublime happiness of humans and gods
TAM-CHÄ KYÄN-PA DRUB-PAR JE-PA-LA
And so may I become fully omniscient,
BAR-CHÄ DÖN-GEG RIM-DANG NÄ-LA-SOG
Please pacify quickly all obstacles, spirits
3 DÜ-MIN CHI-WAR GYUR-PA NA-TSOG-DANG
Obstructions, epidemics, diseases and so forth,
MI-LAM NGÄN-DANG TSÄN-MA NYÄN-PA-DANG
The various causes of untimely death,
JIG-PA GYÄ-SOG NYE-WAR TSE-WA-NAM
Bad dreams and omens, the eight fears and other afflictions,
NYUR-DU ZHI-ZHING ME-PAR DZE-DU-SÖL
And make it so that they no longer exist.
4 JIG-TEN JIG-TEN LÄ-NI DÄ-PA-YI
May the mundane and supramundane collections7
TRA-SHI DE-LEG PÜN-SUM TSOG-PA-NAM
Of all excellent auspicious qualities and happiness
PEL-ZHING GYÄ-PÄ DÖN-NAM MA-LÜ-PA
Increase and develop, and may all wishes
PÄ-ME LHUN-GYI DRUB-PAR DZÄ-DU-SÖL
Be fulfilled naturally and effortlessly, without exception.
5 DRUB-LA TSÖN-ZHING-DAM-CHÖ PEL-WA-DANG
May I strive to realise and increase the sacred Dharma,
DAG-DU KYÖ-DRUB SHEL-CHOG TONG-WA-DANG
Accomplishing your stage and beholding your sublime face;
TONG-NYI DÖN-TOG JANG-SEM RIN-PO-CHE
May my understanding of emptiness and the precious
YAR-NGÖI DA-TAR PEL-ZHING GYÄ-PAR-DZÖ
Mind of enlightenment increase like the moon waxing full.
6 GYEL-WAI KYIL-KOR ZANG-ZHING GAA-WA-DER
May I be reborn from an extremely beautiful and holy lotus
PÄ-MO DAM-PA SHIN-TU DZE-LÄ-KYE
In the joyous and noble mandala of the Conqueror,
NANG-WA TAA-YÄ GYÄL-WÄ NGÖN-SUM-DU
And may I attain whatever prophesy I receive
LUNG-TÄN PA-YANG DAG-GI DER-TOB-SHOG
In the presence of Amitabha, Buddha of Infinite Light.
7 DAG-GI TSE-RAB NGÖN-NÄ DRUB-PAI-LHA
O Deity, whom I have accomplished from previous lifetimes -
DU-SUM SANG-GYÄ KÜN-GYI TRIN-LÄ-MA
The enlightened action of the three times Buddhas,
NGO-JANG SHÄL-CHIG CHAG-NYI NYUR-ZHI-MA
Blue-green, one face and two arms, the swift pacifier -
YUM-GYUR UT-PÄL NAM-PAI TRA-SHI-SHOG
O Mother holding an utpala flower, may you be auspicious !
8 GYÄL-YUM DRÖL-MA KYE-KU CHI-DA-DANG
Whatever your body, O Mother of Conquerors,
KOR-DANG KU-TSE TSÄ-DANG ZHING-KAM-DANG
Whatever your retinue, your life span and pure land,
KYÖ-KYI TSÄN-CHOG ZANG-PO CHI-DRA-WA
Whatever your name, most noble and holy -
TE-DA KO-NAR DAG-SOG GYUR-WA-SHOG
May I and all others attain only these.
9 KYE-LA TÖ-CHING SÖL-WA TAB-PAI-TÜ
By the force of these praises and requests made to you
DAG-SOG GANG-DU NÄ-PAI SA-CHOG-TER
May all diseases, poverty, fighting and quarrels be calmed,
NÄ-DÄN ÜL-PONG TAB-TSÖ ZHI-WA-DANG
And may the precious Dharma and everything auspicious increase,
CHO-DANG TRA-SHI PEL-WAR DZÄ-DU-SÖL
Throughout the worlds and directions where I and all others dwell.
DEDICATION AND AUSPICIOUS VERSES
1 CHOM-DEN DAY-MA CHÖ-CHE-PÄ
By whatever virtue I have collected
DAG-KI GE-WA CHI-SAG-PA
From venerating these subduing Goddesses,
TE-NI SEM-CHÄN MA-LÜ-PA
May all sentient beings without an exception
DE-WA CHÄN-TU KYE-WAR-SHOG
Be born in Sukhavati, the Joyful Pure Land.8
2 KU-YI GYÖN-PANG TSÄN-DANG PE-CHE-DEN
You, who have abandoned all bodily defects
and possess the major and minor marks of a Buddha,9
SUNG-KI GYÖN-PANG KA-LA PING-KAI-YANG
You, who have abandoned all defects of speech
and possess a beautiful, sparrow-like voice,
TUG-GI GYÖN-PANG SHE-JA TA-DAG-SIG
You, who have abandoned all defects of mind
and see all the infinite objects of knowledge -
TRA-SHI PEL-WAR MA-YI TRA-SHI-SHOG
O, brilliant Mother of Auspicious Glory,
please bring your auspicious presence to us!
3 GANG-RI RA-WÄ KOR-WAI ZHING-KAM-DIR
In the heavenly realm of Tibet (surrounded by a chain of snow mountains)
PÄN-DANG DE-WA MA-LU JUNG-WAI-NE
The source of all happiness and help for beings
CHÄN-RÄ-ZIG WONG TÄN-DZIN GYA-TSO-YI
Is Tenzin Gyatso - Chenrezi in person10 -
ZHAB-PÄ SI-TAI BAR-DU TÄN-GYUR-CHIG
May his life be secure for hundreds of kalpas!
* * * * * *
A Prayer for the Long Life of His Holiness the Dalai Lama
OM SVASTI
RAB JAM GYÄL WAI SANG SUM MA LU PA
O magical emanations of all three secrets of countless Conquerors,
GANG DUL CHIR YANG CHAR WAI GYU TRUL GAR
Appearing in whatever forms best serve disciples,
SI ZHII GE LEG KUN JUNG YI ZHIN NOR
Wish-fulfilling gems granting every goodness and virtue in samsara and nirvana;
NGÖ GYU DRIN CHÄN LA MAI TSOG NAM LA
O assembly of kind direct and lineage lamas,
DAG CHAG DUNG SHUG DRAG PÖ SOL DEB NA
To you, with anxious hearts, we fervently pray:
GANG CHÄN GON PO TÄN DZIN GYA TSO YI
May all that Tenzin Gyatso wishes be spontaneously made manifest,
KU TSE MI SHIG KÄL GYAR RAB TÄN CHING
May the Guardian of the Land of Snows remain for hundreds of aeons immutably amongst us,
ZHE DON LHUN GYI DRUB PAR JIN GYI LOB
It is our prayer that we may be so blessed.
CHÖ YING KUN SÄL KYON DANG NYAM JUG PAI
O immaculate wisdom and great bliss which abide equally in the realm of reality
DUL DRÄL DE CHEN YE SHE GYU MAI TRIN
And the expanse of space, and there, as clouds of illusions,
DRANG ME TEN DANG TEN PAI KYIL KOR DU
From the myriad mandalas of lords and abodes;
SHAR WAI YI DAM LHA TSOG TAM CHÄ LA
O multitudes of Meditational Deities,
DAG CHAG DUNG SHUG DRAG PÖ SOL DEB NA
To you, with anxious hearts, we fervently pray:
GANG CHÄN GON PO TÄN DZIN GYA TSO YI
May all that Tenzin Gyatso wishes be spontaneously made manifest,
KU TSE MI SHIG KÄL GYAR RAB TÄN CHING
May the Guardian of the Land of Snows remain for hundreds of aeons immutably amongst us,
ZHE DON LHUN GYI DRUB PAR JIN GYI LOB
It is our prayer that we may be so blessed.
PANG TOG YON TÄN LHUN DZOG TRIN LE KYI
O resplendent moons of realisation and abandonment, spontaneously radiating enlightened actions,
NANG WA DRO KAM GYA TSOR TAG TSEN PÄ
Perpetually raising salutary tides in the ocean of wanderers,
PÄN DZE TOB CHU NGAA WA LHA YI LHA
Peerless lords endowed with ten powers;
RAB JAM DU SUM GYÄL WA TAM CHÄ LA
O countless Conquerors of the three times,
DAG CHAG DUNG SHUG DRAG PÖ SOL DEB NA
To you, with anxious hearts, we fervently pray:
GANG CHÄN GON PO TÄN DZIN GYA TSO YI
May all that Tenzin Gyatso wishes be spontaneously made manifest,
KU TSE MI SHIG KÄL GYAR RAB TÄN CHING
May the Guardian of the Land of Snows remain for hundreds of aeons immutably amongst us,
ZHE DON LHUN GYI DRUB PAR JIN GYI LOB
It is our prayer that we may be so blessed.
JIG TEN SUM LÄ GANG GI NGE DRÖL ZHING
O glories of virtue, consummations of skill, immutable, immaculate Noble True Paths,
CHOG TU ZHI WA NAM JANG NOR BUI TER
Precious treasures of sublime pure peace, Noble True Cessations,
ZAG ME MI YO KUN ZANG GE WAI PÄL
Certain to free all from the three fleeting worlds;
TEG SUM DAM PAI CHÖ KYI TSOG NAM LA
O holy Dharma of the three vehicles,
DAG CHAG DUNG SHUG DRAG PÖ SOL DEB NA
To you, with anxious hearts, we fervently pray:
GANG CHÄN GON PO TÄN DZIN GYA TSO YI
May all that Tenzin Gyatso wishes be spontaneously made manifest,
KU TSE MI SHIG KÄL GYAR RAB TÄN CHING
May the Guardian of the Land of Snows remain for hundreds of aeons immutably amongst us,
ZHE DON LHUN GYI DRUB PAR JIN GYI LOB
It is our prayer that we may be so blessed.
SI PAI TRUL KOR JOM LA CHE PAA WAI
O mighty warriors laying waste the illusory rounds of life,
DEN DON NGON SUM JÄL WAI YE SHE CHÄN
Forever abiding in the vajra-city of liberation,
NAM TAR DOR JEI DRONG LÄ MI CHE PA
Endowed with wisdom clearly seeing truth,
RIG DROL PAG PAI GEN DUN TAM CHE LA
Living in the knowledge and freedom; O Spiritual Community of the Excellent,
DAG CHAG DUNG SHUG DRAG PÖ SOL DEB NA
To you, with anxious hearts, we fervently pray:
GANG CHÄN GON PO TÄN DZIN GYA TSO YI
May all that Tenzin Gyatso wishes be spontaneously made manifest,
KU TSE MI SHIG KÄL GYAR RAB TÄN CHING
May the Guardian of the Land of Snows remain for hundreds of aeons immutably amongst us,
ZHE DON LHUN GYI DRUB PAR JIN GYI LOB
It is our prayer that we may be so blessed.
KAA CHÖ ZHING DANG NÄ YUL DUR TRÖ DU
O divine guides of celestial lands, cemetery grounds and sanctified sites,
DE TONG NYAM GYAR ROL PAI TSE JO YI
Leading the yogin in his journey along sacred paths
NÄL JOR LAM ZANG DRUB LA DROG DZE PAI
By means of beguiling games played with hundreds of experiences of emptiness and bliss;
NE SUM PAA WO KAAN DROI TSOG NAM LA
O hosts of Heroes and Travellers of the Heavens throughout the three domains,
DAG CHAG DUNG SHUG DRAG PÖ SOL DEB NA
To you, with anxious hearts, we fervently pray:
GANG CHÄN GON PO TÄN DZIN GYA TSO YI
May all that Tenzin Gyatso wishes be spontaneously made manifest,
KU TSE MI SHIG KÄL GYAR RAB TÄN CHING
May the Guardian of the Land of Snows remain for hundreds of aeons immutably amongst us,
ZHE DON LHUN GYI DRUB PAR JIN GYI LOB
It is our prayer that we may be so blessed.
DOR JE CHANG GI KAA TAG CHAG GYAI DU
O guardians endowed with skill and power in protecting the doctrine and its holders,
MI DRÄL RÄL PAI TÖ DU NYER KÖ NE
Whose matted locks are forever crowned with a knot -
TÄN DANG TÄN DZIN KYONG WAI TU TSÄL CHÄN
Symbolic seal of the commands of Vajradhara -
YE SHE CHÄN DÄN TÄN SUNG GYA TSO LA
Who are adorned with the eye of wisdom; O seas of Doctrine Protectors,
DAG CHAG DUNG SHUG DRAG PÖ SOL DEB NA
To you, with anxious hearts, we fervently pray:
GANG CHÄN GON PO TÄN DZIN GYA TSO YI
May all that Tenzin Gyatso wishes be spontaneously made manifest,
KU TSE MI SHIG KÄL GYAR RAB TÄN CHING
May the Guardian of the Land of Snows remain for hundreds of aeons immutably amongst us,
ZHE DON LHUN GYI DRUB PAR JIN GYI LOB
It is our prayer that we may be so blessed.
DE TAR LU ME KYAB KYI CHOG NAM LA
By the strength of supplicating from the depths of our hearts
SHUG DRAG NYING NÄ GU PÄ SOL TAB TU
Such unfailing, supreme refuges as you,
MI ZÄ NYIG MAI ZUG NGU RAB NAR WAI
May the noble Ngawang Lobsang Tenzin Gyatso -
DAG SOG GANG JONG DRO WAI GON CHIG PU
Sole guardian of ourselves and the inhabitants of the Land of Snows,
NGA WONG LO ZANG TÄN DZIN GYA TSO CHOG
Who deeply suffer the endless sorrows of a degenerate age -
SANG SUM MI SHIG MIN GYUR MI NUB PAR
Remain unalterably and invariably for oceans of eons
ZHOM ZHIG YONG DRÄL DOR JE NYING POI TRIR
Upon his utterly indestructible, invincible vajra-throne;
KÄL PA GYA TSOR YO ME TAG TÄN SHOG
His three secrets unperishing, undeclining, unchanging.
RAB JAM GYÄL WA KUN GYI DZÄ PAI KUR
Having courageously taken upon his own shoulders
NYING TOB TRAG PAR ZUNG WAI LAB CHEN GYI
The burden borne by all the countless Conquerors,
TRIN LE KUN PÄN NOR BUI NYING PO CHÄN
May his universally beneficent endeavours, possessing the jewel-like essence of enriching all,
ZHE PA JI ZHIN LHUN GYI DRUB GYUR CHIG
Be spontaneously accomplished according to his wishes.
DE TU DZOG DÄN KÄL ZANG NAM KAI GO
And by that power, may the doors of the unbounded reaches of an age of peace and prosperity be opened,
LU CHÄN NGÄL SOI CHI DU TAG DROL ZHING
Bringing an eternal spring of renewal to every living being.
TUB TÄN CHOG DU KUN TU RAB DAR WAI
May the spiritual banner of the Subduer's Doctrine spread throughout all time and every direction,
GE TSÄN SI ZHII TSE MOR GYÄ GYUR CHIG
Until it reaches the summit of samsara and nirvana.
CHAG NA PE MOI JIN LAB DU TSII GYUN
May the nectar of the blessings of the Holder of the Lotus forever flow
DAG SOG NYING GI ZUNG SU TAG MIN CHING
Unfolding our minds and strengthening our hearts and those of others.
KAA ZHIN DRUB PAI CHÖ PE RAB NYEN NÄ
May we draw near to him through the offering of our practice which reflects his words,
KUN ZANG CHÖ CHOG GYA TSO TAR SON SHOG
And may we sail the sea of supreme conduct of the One Who is Consummate Goodness.
ME JUNG SÄ CHÄ GYÄL WAI JIN LAB DANG
By the blessings of the glorious Conquerors and those of their Children,
TEN DREL LU WA ME PAI DEN PA DANG
By the truth of the infallibility of dependent-arising
DAG GI LHAG SAM DAG PAI TU TOB KYI
And the profound strength of our own pure faith,
MON PAI DON KUN DE LAG NYUR DRUB SHOG
May all our prayers instantly be fulfilled with effortless ease.
GANG-RI RA-WÄ KOR-WAI ZHING-KAM-DIR
In the heavenly realm of Tibet (surrounded by a chain of snow mountains)
PÄN-DANG DE-WA MA-LU JUNG-WAI-NE
The source of all happiness and help for beings
CHÄN-RÄ-ZIG WONG TÄN-DZIN GYA-TSO-YI
Is Tenzin Gyatso - Chenrezi in person -
ZHAB-PÄ SI-TAI BAR-DU TÄN-GYUR-CHIG
May his life be secure for hundreds of kalpas!
Praise of Tara
Like the outstretched branch of a heavenly tree of turquoise,
Your supple right hand, in the gesture of Granting Boons,
Invites the wise to a feast of supreme siddhis
As if to an entertainment – homage to You!
Your left hand gives Refuge, showing the Three Jewels;
"You people who see perils of hundreds of kinds!
Do not be frightened, I shall quickly save you,"
It clearly signifies – homage to You!
Both hands signal with blue utpala flowers,
"Samsaric beings! Cling not to worldly pleasures,
Enter the city of the Great Liberation!"
Like prods with a stick for Energy – to You I bow!
Ruby-coloured Amitabha holds
In meditation an alms-bowl full of nectar
And, granting the deathless siddhi, adorns Your crown,
Subduing the lord of my death – to You I bow!
...
...
In the unbearable prison of samsara
It binds embodied beings, with no freedom,
Clasped by the lock of Craving, hard to open –
The Chain of Avarice – save us from this fear!
It sweeps us towards the stream of Becoming, so hard
To cross, and, conditioned by karma's stormy blast,
Waves of birth, age, sickness and death convulse it,
Attachment's Flood – please save us from this fear!
They wander in space of darkest ignorance
Sorely tormenting those who strive for Truth,
Of lethal danger to Liberation, the Fell
Demons of Doubt – please save us from this fear!
Through these praises and requests to You
Quell conditions bad for Dharma practice
And let us achieve life, merits, wealth and plenty
And other helpful conditions as we wish!
- By Gedun Drub, the first Dalai Lama, (15th century)
Excerpt from "Praise of the Venerable Lady Khadiravani Tara Called the Crown Jewel of the Wise"
In Praise of The Thirty-Two Names of Tara
Amitabha's jewel-like Compassion,
Though he stirs not from the brilliant non-dual sphere,
Appears to other as Woman with Marks and Signs
To benefit people of our world, great in attachment.
...
Sole mother producing the Buddhas of the three times!
Through samadhi applying united intuitive knowledge
Of the sphere of non-dual appearance and Void to its object,
The Mode of Existence, You generate blissful Gnosis.
Saviouress! ferrying over the river of suffering
The five lines, who wander in agony of unvirtue
In hard-to-cross floods of birth, aging, sickness and death
With Your boat of Bodhicitta and Compassion!
...
Sun! that shines on everyone, high or lowly!
The light of Your splendour outshines the seven planets;
The rays of Your knowledge open the lotus of mind;
Your light of Compassion dries up the stream of Becoming.
Excerpt from: "Praise of The Thirty-Two Names of The Venerable Arya-Tara," by Suryagupta
WORSHIP
Sthephan Beyer
THE WORSHIP of the goddess Tãrã is one of the most widespread of Tibetan cults, undifferentiated by sect, education, class, or position; from the highest to the lowest, the Tibetans find with this goddess a personal and enduring relationship unmatched by any other single deity, even among those of their gods more potent in appearance or more profound in symbolic association. This fact in itself means that her cult may repay scholarly interest, for Tãrã’s rituals differ from those of the “high patron deities” of the monastic cult in that they eschew much of the deeper—primarily sexual—symbolism which has so upset many Western researchers, and yet they conform to the basic patterns of all Tibetan ritual. Their straightforward avoidance of the textual complexities of the highest Tantras is an advantage, because we can direct our attention to their structure rather than to the “meaning” of their symbolism. Once these structures have been established, they may be generalized to include the most profound Tantric revelations; but we must first ask, simply, what the Tibetans are doing before we can go 011 to decide the “real” reason they do it.
Perhaps the most immediately impressive aspect of these rituals is the true devotion with which the Tibetans approach the goddess:
she guards and protects her people, they say, from the cradle to beyond the grave, and her devotees cry out to her in their distress and share with her their joys. This fundamental attitude of worship, however, is inevitably channeled through a ritual process of “offerings, praises, and prayer” and is directed to the goddess by the ceremonial forms of the monastic community. Thus to understand something of her cult is to understand something of the whole structure of Tibetan culture and religion.
LEGENDARY BEGINNINGS
This universal veneration for the goddess was the result of a gradual process which began with the charismatic devotion of Atisa, became
a potent religious force by the fourteenth century, and culminated in the early seventeenth century with the great Tãranãtha, from whose time the cult as we know it has emerged. And yet this goddess, though everyone knows that her cult was imported from India, is related by myth to the very beginning of things in Tibet.
One of the early pre-Buddhist myths relating the origins of the Tibetan people holds that “a devil and an ogress held sway, and the country was called Land of the Two Divine Ogres. As a result, redfaced flesh-eating creatures were born.”’ These demonic offspring were gradually given the crafts of culture by successive generations of culture-hero kings, and they became the civilized Tibetans. Other versions of the myth say that the Tibetans were originally the simian descendants of a union between a rock ogress and a monkey. This latter account was eventually adopted as the official Buddhist version, and the monkey became identified first as a disciple and then as an incarnation of Avalokitesvara. But, surprisingly enough, the fierce ogress — ”lustful and lascivious, under the sway of desire” — became identified as an incarnation of Tãrã. As the Red Annals succinctly says, “Then, from the monkey Bodhisattva, an incarnation of Avalokitesvara, and the rock ogress, an incarnation of Tãrã, there sprang the Tibetan people.”2
The point to be noted in the evolution of this myth is the influence upon it of the developing cult of Tãrã, for so pervasive had her worship become by the time of the Red Annals in 13463 that the author could give this final version of the tale as a received tradition; so popular was the goddess that the Tibetans sought to relate her to their very origins, at whatever price in logic. Though there is, after all, good reason to consider the monkey ancestor related to Avalokitesvara — the ogress threatened to eat up thousands of sentient beings every day until the monkey agreed to assuage her lust, so his act in fathering the Tibetan people might indeed be considered to be one of universal compassion—the identification of the ogress who seduced him with the goddess Tãrã appears gratuitous, for in no version is her divine nature made obvious in her actions, even in the late and expanded retelling of Sumpa k’enpo4. But the pious intention of the attribution is clear, and the devotees of the goddess, looking at the history of their people, find more than rhetorical cause to call her “mother.”
THE EARLIER SPREAD OF THE LAW
A further and historically more important tradition relates the actual introduction of Tãrã’s cult into Tibet to the Nepalese princess Tr’itsün, daughter of Arnsuvarman and wife of the first great Tibetan king Songtsen gampo (617-650, according to the calculation of Roerich)5 It is claimed in the various chronicles that this princess brought with her, among other images, a sandalwood statue of Târã, which was placed in the Temple of Miraculous Manifestation constructed at the princess’s orders.6 There is some doubt as to the final disposition of this image. The great lama and geographer Jamyang ch’entse wangpo (1820-1892) gave an account of the temple and described a miraculous image of the goddess which was named “Lady who Accepts the Ceremonial Scarf”7 but in the seventeenth century the fifth Dalai Lama had already reported, in his guidebook to the temples of Lhasa, that the original sandalwood image was no longer there.8
It is thus problematical whether the image currently enshrined is the same as the one brought from Nepal in the early or middle seventh century (the chronicles periodically report the shuffling of images from one temple to another, according to the religious policy of the court), and it is difficult to tell at this late date how much of a cult developed around any of these early images in Tibet, whether those brought by Tr’itsün or the much more famous Jowo rinpoch’e — an image of Sãkyamuni as a twelve-year-old prince — brought by the king’s Chinese wife Wen-ch’eng kung- chu. 9 There is no particular evidence that Tãrã received any special veneration at this time (indeed, the Chinese image of Sãkyamuni seems from the chronicles to have received much the larger share of attention, being considered the original image made in the time of the Buddha himself), or in fact that any particularly Buddhist cult spread far beyond court circles. Tãrã’s image was to the king most likely a piece of political magic, an alien god to be treated with respect for its sacred (and diplomatic) potency, to be put in a special shrine where it could do little harm to the native gods and might perhaps do some good, especially for an imperial policy in the process of consolidating a centralized government. The image represented both religious and political forces to be dealt with, but not necessarily to be worshiped. 10
Whatever doubts there may be about the whole tradition of Songtsen gampo’s marriages, there is nothing chronologically improbable in the original contention that such an image of Tãrã was brought from Nepal, or that at least some knowledge of the goddess was carried to Tibet about this time, even though the precise date of origin of Tãrã’s cult in India is still very much a vexed question: the earliest epigraphical document relating to her worship is a Javanese inscription of 778, 11 and it is difficult to place with assurance any text devoted to her much earlier than the early eighth century, which is too late by far to verify the Tibetan tradition. But there does exist one reference to the goddess prior to these dates, found not in any Buddhist manual of worship but, perhaps even more valuable because independent, in a pun provided by the illustrious Sanskrit author Subandhu in his romance Vasavadattã,12 a source not previously adduced, as far as I know, in any discussion of the problem. In this long prose poem we find the following play on words: “The Lady Twilight was seen, devoted to the stars and clad in red sky, as a Buddhist nun [is devoted to Tãrã and is clad in red garments]”.
The pun centers on the ambivalence of two words: tãra as either “star” or “Tãrã,” and ambara as either “sky” or “garment.” This sort of pun is perhaps the foremost embellishment of Subandhu’s work; indeed, he himself says that he is a “storehouse of cleverness in the composition of works in which there is a pun in every sylIable.”13 In his handbook of poetics, the Kaqvyadara, the theoretician and author Daidin defines “pun” as follows 12.3101: “We consider a ‘pun’ to be a speech of a single form but of many meanings.” And he says further [2.3631:
The pun, as a rule, enhances the beauty in all ambiguous statements: the speech is divided into two parts, the inherent statement the “manifest content”] and the ambiguous statement [the “latent content”].
Examples of this rhetorical adornment abound in Subandhu’s romance, and they are usually intimated, as in the present instance, by iva; selection could be made ad nauseam, but perhaps it will be sufficient, to demonstrate that the present instance is indeed a pun on Tãrã’s name, if we give a few more examples from the whole series of puns Subandhu uses, as he did this one, to describe the Lady Twilight: “reddened with blossoms, as a courtesan [is devoted to her lover],” “having vermilion clouds, as a beautiful woman [has breasts reddened with saffron].” Or again, to show the play on proper names: “adorned with a beautiful throat and bracelets, as the army of monkeys [was adorned with Sugriva and Migada].”
This pun raises certain problems: bhiksuki is not necessarily a Buddhist nun, and Tãrã may refer to Lady Star, the wife of Brhaspati; but it would be curious, after all, to find a nun of any order being devoted to the stellar heroine of a minor epic episode, the wife of Jupiter stolen by the Moon.14 If we do accept that Subandhu was making a pun on the name of a Buddhist goddess before what was a primarily Hindu audience in his courtly circle—and playing with the name as casually as he played with those of the Brahmanic legends—it seems reasonable to suppose that this goddess was fairly well known by his time, else the pun would be without effect. And even if we concede that he might have been showing off an esoteric knowledge of Buddhism, at least he himself was acquainted with some sort of cult of Tãrã, a goddess whose popular devotion extended beyond the bounds of minor legend. Though Subandhu’s exact date is by no means a closed question, we would probably be not too far wrong to place him about the middle of the seventh century,15 that is, at just about the time that Tr’itsun is said to have carried Tãrã’s image into Tibet.
To this we may add as one further consideration the testimony of the great Chinese pilgrim Hsüan Tsang, who traveled in India between 633 and 645, and who reports, in the offhand manner he reserves for things he is not quite sure are orthodox, the existence of two different images of a to-lo Bodhisattva, sex unspecified. One of these images, located about twenty miles west of Nãlandã, accompanied Avalokitesvara to form a triad with a central Buddha image;16 the other image, in its own temple nearer to Nãlandã, he reports as being a “popular object of worship.”17 There is every reason to believe that this to-lo is our Tãrã, and his remarking upon its popularity reinforces the probable validity of the Tibetan tradition.
This native tradition, we may add, is actually quite conservative in its bestowal of venerable antiquity upon images. The geography text A Complete Explanation of the World18 reports only one other image of the goddess attributed to this period of history:
Then to the east is the region called Mark’am, where there are some Sacha and Gelug monasteries, and a temple and image of Tãrã erected at the time of the Righteous King Songtsen gampo. The people of that region are quite fierce, and they speak something like the Minyag language.
It is, after all, surprising that more images lave not been sanctified with age, with all the attendant benefits in increased pilgrimage trade. But later piety expressed itself in another form, for legend holds that King Songtsen gampo was an incarantion of Avalokitesvara himself—according to Pema karpo, the king covered up his ten extra heads with a silken cloth19—and that his two wives were incarnations of Tãrã. Among Western sources, Grunwedel20 and Waddell21 consider the Chinese wife Wen-ch’eng kung-chu to be an incarnation of White Tãrã, and the Nepalese wife Tr’itsün to be an incarnation of Green Tãrã, an attribution defensible from an ethnic point of view, since the epithet syãma applied to Green Tãrã can mean either “green” or “dark, swarthy.” Bacot22 and Sato,23 on the other hand, reverse the identification, maintaining that the tradition holds Wen-ch’eng to have been Green Tãrã and Tri’tsün to have been White Tãrã.
When we examine the old Tibetan chronicles, however, we find no such identification of either princess with White Tãrã; rather, those sources that report the tradition—Butün, for example, does not mention it, while Kunga doje, in the Red Anuals, does—are unanimous in asserting that the Chinese wife was an incarnation of Green Tãrã (or just Tãrã, without qualification) and that the Nepalese wife was an incarnation of the goddess Bhrkuti, the “Lady with Frowning Brows.”24 Thus, by the time of the earliest chronicles, we can see taking place an iconographization of the king and his wives, considering them a historical embodiment of the canonical triad of Avalokitesvara, Tãrã, and Bhrkuti. This iconographic arrangement of the Bodhisattva with his two female companions is found as early as the Manjusrimulakalpa;25 it is found in the Mahãvairocana-sütra26 and is placed by the Japanese Shingon sect in their great Garbhakosa—”embryo receptacle” or “womb”—mandala;27 there are many evocations of Ava1okitesvara in this form in the canonical anthologies.28 The discrepancies between this classical arrangement and the description in modern works may be resolved by considering, simply, that this triad has dropped out of iconographic style in recent years, and informants other than historical scholars might be unaware of its historical application (although my informants tended, in the main, to report the older tradition); yet the firm traditional identification of the Chinese queen with Green Tãrã leaves them only the option of considering the Nepalese queen to have been White Tãrã, as she is the only other iconographic form readlly available to replace the little-known Bhrkuti. I have a suspicion that the earlier Western works that reversed this attribution did so on their own, so that it might conform better to ethnological expectations.
We can follow this original identification with Tãrã backward in time only as far as the fourteenth-century chronicles that record it; and we can say little more about this earliest development of Tãrã’s cult beyond the fact that there was possibly an image of Tarã in Tibet in the mid-seventh century. It is not until the second half of the eighth century that we can say for certain that at least some texts on Tãrã had been translated into Tibetan, for there is preserved in the Tenjur a catalogue from the reign of King Tr’isong detsen (ruled 755~797)29 of “translations of scripture and commentary in the palace of Denkar, in the Tõt’ang.”30 This catalogue and its authors have been discussed by M. Lalou, who sees no reason to doubt the date attributed to it. 31 This list of translations includes only three works on Tãrã: the SpeIl called “Mother of Avalokitesvara,” the 108 Names of the Goddess Tarã, and Candragomin’s Praises of the Noble Tãra Who Saves from All Great Terrors32
None of these works, however, can be considered of really central importance to the cult as it later developed (the spell translated, for example, is not a particularly significant one); and these works seem all but buried in the list of more than 700 texts. It is thus almost impossible to say whether during this period of the earlier spread of the Law the cult of Tãrã took root in Tibet at all, or whether it exerted any influence outside court or scholarly circles; there certainly seems to he little evidence that the great mass of people in Tibet ever heard of Tãrã. Repachen, the last of the great “Righteous Kings” (assassinated in 836), in the same edict that sponsored the compilation of the Sanskrit-Tibetan vade mecum Mahãvyutpatti, decreed that “secret charms were not to be translated”;34 and the dark ages that followed upon the great persecution by the apostate King Langdarma (beginning probably ca. 84O)35 deprive us of any information beyond that.
[Sthephan Beyer. The cult of Tara. Los Angeles, University of California Press,
1984]
