BOKAR RINPOCHE

 

TARA The Feminine Divine Bokar Rinpoche.

Question: Deities are often called "yidams" 'in Tibetan. What does it mean?

Answer: Yidam is a term referring to practice done with a deity. This designates the deity corresponding to our wish, to our aspiration, the one with whom we have a connection.

Question: Does it mean that everyone must choose his or her yidam or that the lama may give a particular yidam to each individual?

Answer: In most cases, no. In reality, all yidams serve the same function, and it is not certain that we have a strong connection with any particular one. However, we can say that our karmic predispositions made us meet one of the great orders of Tibetan buddhism in particular. The same predispositions make us situate ourselves within a framework where we will be led to

practice this yidam rather than another. Kagyupas practice three great yidams, Vajravahari (Dorje Pamo), Chakrasamvara (Korlo Demchok) and Jinasagara

(Gyalwa Gyamtso). Gelukpas practice Guhyasamaja (Sangwa Dupa) and Yamantaka, the Sakyapas Hevajra

(Kyepa Dorje), and so on. However, it may happen that an individual feels a particular aspiration to practice a certain yidam. In this case, the person will practice this yidam regardless of the school it is associated with. It can also happen, although it is not frequent, that a lama,having discerned a special connection, gives a

particular yidam to a disciple to practice.

This was the case for Birwapa who first began practicing Chakrasamvara. After some time, he had such bad dreams that he preferred to give up all practice. He was then requested to practice Hevajra, a practice through which he quickly attained realization. This does not mean that Chakrasamvara was a bad yidam, but that Birwapa in his past lives had a weak

connection with Chakrasamvara whereas he had already acquired a great practice of Hevajra. This made the result happen sooner. It was then necessary ·

for him to give up Chakrasamvara to practice Hevajra. Generally, connections are not that obvious.

Question: Among the yidams mentioned, we do not find Tara. What is her place?

Answer: Tara (Drolma), like Manjushri Gam pal yang) and Avalokiteshvara (Chenrezig) are yidams common in all orders and for all Tibetan buddhists.

Question: Are male yidams more appropriate for men and female yidams for women?

Answer: Not particularly. A man may very well practice a female yidam, a woman a male yidam, and vice versa.

ABSOLUTE TARA

What we have said about deities in general also applies to Tara. T~ra's identity, as with that of other deities, may be envisioned from two different points of view, that of "pedagogical truth" and "certain truth." Pedagogical truth complies with our ordinary mode of thinking and certain truth goes beyond that.This double identity of Tara is not a contradiction: One does not negate the other. From an absolute point of view, because of her nature itself as an awakened deity, Tara could not be other than the nature of our own mind. Let us clarify what this nature of the mind is. It is beyond any concept, beyond any mental elaboration,

and beyond notions such as:

- existence and nonexistence

- nothing and something

- material and immaterial, and so on.

Beyond concepts does not mean nothingness. The nature of mind is the domain of awareness itself, of the experience itself of pure awareness. No intellect, no reasoning, no word can grasp it or· express it. However, it is present and cannot be negated. This awareness, inherent in everyone beyond any mental elaborations, also is Tara in the ultimate domain.

Other names are used to designate the ultimate Tara. She is notably called "perfection of knowledge" (Prajna paramita). The perfection of knowledge has no form, it is emptiness of the Absolute Body (Dharmakaya). This emptiness, however, as we previously explained, has the capability to manifest itself purely as the Body of

Enjoyment (Sambhogakaya). It is on the level of the Body of Enjoyment that feminine deities such as Tara, Vajravarahi (Dorje Pamo), and many others appear ..

All of them are in essence the perfection of knowledge or the nature itself of our mind.

It is also said that Tara is the "Mother of all

Buddhas," which refers also to her essence. The nature of mind, perfection of knowledge, and emptiness are,in fact, equivalent terms. All past buddhas have attained buddhahood by realizing emptiness (or realising the nature of the mind). It is the same for

present buddhas and it will be the same for future buddhas. Thus, Tara- the Tara beyond time, space, and all concepts-is the mother of all buddhas.

Text credit : words of my perfect teacher

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