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Motivation/Inspiration
beings limitless as space all connected to us as our fathers and mothersin order to free
these sentient beings from the ocean of suffering, in whatever state of existence they
may bethen we will listen to this teaching of Green Tara, Tara of Wealth (Tib.
Norgyunma). By swift blessings may we accomplish the two purposes, the liberation of
self and others.
Now so far as the practice of Tara is concerned, different schools have different ways of
interpreting the three kayas of Tara. In general, the ultimate Dharmakaya Tara practice
is Kuntuzangmo or (Skt. Samantabhadrani). In the Sambhogakayaa aspect she is Dorje
Palmo or (Skt. Vajravarahi). In the Nirmanakaya aspect, which is the tulku aspect, then
she is Jestun Trma or Mother Liberator and she also appears as Dorje Yangchenma
and Lamo Palchemo. Another Nirmanakaya manifestation is as the Twenty-one Taras.
These are in the general teachings
Taras Aspects
According to the Nyingma Tersar she manifests as the outer, inner, secret and extremely
secret in these four aspects. In this lineage, the profound secret is the same as
Samantabhadrani, Kuntuzangmo; inner is Kuru Kule; and outer is, Trma, Kroda Kali;
and outer is also the twenty-one main manifestations of Tara. That is one way. In
another way, the extremely secret is Kuntuzangmo; then inner is Dorje Palmo; outer is
Trma Ngagmo; and again there are the manifestations of all the twenty-one Taras,
including Yeshe Tsogyal and the many many wisdom dakinis who have also manifested.
These are the whole host of dakinis that have appeared from then on. This is another
way of looking at it.
she will definitely come and remove that suffering. That is her vow; that is her promise;
that is her vajra statement. This is the vajra statement that she said to Dudjom Lingpa,
His Holiness predecessor, when she appeared in front of him and said, These two lines
are the essence of my practice; just call out to me by these two lines. Thats it! So with
great devotion in your heart, pray to her, invoke her, do her practice.
Wealth is Wisdom
In this particular case, we are talking now about the teachings of the Tara of Wealth.
Please dont misunderstand wealth to mean only material gains. Rather, in this context,
it is important to understand wealth as wisdom. There is no higher wealth than wisdom.
Within wisdom everything is spontaneously self-accomplished. If you have wisdom you
will have the skillful means of executing that wisdom. In this Tara practice, you not only
have the root mantra of her practice: Om Vasudharani Soha but you also have Om
Tam So Ha at the end for the four activities of pacifying, empowering,
magnetizing, and subjugating.
Right Motivation
Now, when you do this practice of Green Tara, please have the right motivation. To
have the appropriate motivation in the beginning is crucial. It is critical that you develop
it correctly. Dont just say, May I attain this and that Your motivation must be for the
benefit of all sentient beings at the beginning, middle and end of your practice. In
particular, when you begin the practice since we are following the Vajrayana path,
Vajrayana is practice with a big mind, that is, expanded practice for all; practice that
involves all beings. So when you begin, you have to think of all sentient beings. In this
respect, think of your father and mother on either side of you; think of your friends in
front of you; think of the host of all sentient beings behind you; the infinity of all
sentient beings are with you doing the practice. That is important. The more you can
expand your mind and include them, the more will be the merit. If you think only of
yourself, what merit can there be? But if you think of the infinity of all sentient beings,
then this is like a drop of water that you take on you finger; if you put this in the ocean
then that drop which mixes with the ocean will never dry out. It becomes infinite.
this practice have the kind of awareness that you are a gem that fulfills the wishes of all
beings and that youre the kind of person whereby whoever comes into contact with you
gains a sense of the blessings of realization, a sense of what the truth really is a sense
of the truth itself.
Pure Vision
So therefore then, in most of the pictures you will see Yeshe Tsogyal totally naked,
holding a curved knife and a kapala. She is standing up. In most of the deity pictures you
will see something like that. What shes saying is, Dont see me as a sexual object.
Because if we see a feminine principle as a sexual object, that is the very thing that will
throw us into samsara. What she is saying by her nakedness and her white reddish color
is, Dont abandon your poisons take them onto the path. Through the practice of union
all union you experience liberate that union into the union of the kayas. So, we have
to free that concept and have a purer vision towards the feminine principle. You should
see them as your source of enlightenment, thats what it is.
conceptualizing mind. Thats what bliss shatters. Bliss is healing, bliss is medicine and
bliss will shatter the gross phenomena. Thats what bliss will shatter.
f we look into the practice now, first it begins with Namo The namo itself is,
Praise be, obeisance, I bow my head down to you. I offer you my respects. Namo is
bowing yourself down with respect. In another sense it is like you are offering a
prostration. And prostration is what? The act of prostration symbolizes surrendering
your ego. When you surrender your ego you put yourself lower down on the floor; you
say, You are greater than me, I surrender myself to you and I take refuge in you. Its a
sign of taking refuge in the ultimate. That is a full, lying down prostration. At the same
time, lying down has the symbol of asking the mother Buddhas to witness your taking
the vows to benefit others and the earth mother Goddess to accept you. As your knees,
hands and head the five points touch the earth, you surrender the five poisons for
the five wisdoms. This is the symbol of you prostrations. You are not bending down and
lying out flat to make someone happy. Rather it is about surrendering of your poisons
and transforming them into the natural wisdom that is there. Within wisdom there are
the poisons; within the poisons are the wisdoms. They are inseparable; they are one and
the same. So, Namo, I prostrate; obeisance to Tara; who is the mother of all the
Buddhas; whos venerated by all the Buddhas; who is the embodiment of all the kayas
and buddhafields; who is holder of all the teachings; to you noble one who is swift in
giving and granting me blessings; dispelling my fears; removing all sickness, demonic,
physical, mental; along with all fears that are connected to and which disturb my mind;
I pay homage to you the dispeller of all my fears; Mother Tara to you I pay homage. You
recite this verse of refuge with all of this in mind.
Bodhicitta
You Jetsun Ma you are the embodiment of the buddha, embodiment of the dharma
and you are the embodiment of the sangha. You are the three Jewels embodied. With
devotion to you, I and all sentient beings equal to space go for refuge I have already
told you that your practice always involves you, me and all beings. So from the start we
must begin with the correct motivation of including all sentient beings in our practice.
Thats what this implies, I and all, it doesnt imply, I take refuge only for myself; may I
have the blessings only for me that only for the self is not here. It does not entertain
your self-existence; it does not entertain that at all. So, the correct motivation begins
with taking refuge for myself and others me and all.
Satellite Connection
This light of hers is going out saying, You are my mother and father sentient beings, I
love you all. Whatever your suffering is, Ill remove it. This is healing light; blessing
light; light that is healing and blessing at the same time. So this light must touch
everything. Whenever you have a thought, even remote thought, this light touches that.
There is nothing that it will not touch. So this light now, you have to see it as a
connection. It is connecting all the six realms to Tara. The light is like a satellite that it
going out and connecting. We are creating the line of communication. These lights are
molecules that are touching and going, touching and going. Touching in what sense?
They are gathering the blessings of all the buddhas, lamas, yidams and khandros. All the
blessings are being absorbed and traveling back to the six realms. She is now making a
link of receiving and sending; receiving and sending. Thats important. In fact, she is
getting energized by all the buddhas. Then shes sending out that energy, back to all
sentient beings. So the stream of light is coming in and the stream of light is emitting.
That is what is happening. From the infinite she is taking the blessings and then to the
existing world she is transmitting the blessings.
Mantric Motor
Of course, this syllable is surrounded by the mantra syllables Om Basu Dharani Soha,
which are arranged anti-clockwise; spinning clockwise. Now Om Basu Dharani Soha
surrounds this Tam completely with no gap in between. It has to be sealed very
carefully. It is like a coil. You know when the coil spins you get the power like in a motor.
Thats exactly what this is this is the dharma motor. But as I said earlier, at this
moment, you will not be able to spin, so dont try spinning. This will happen after you
have really recited a lot correctly. Then when you have concentrated properly on the
syllable Tam, the syllables Om Basu Dharani Soha will slowly try to rise up to the middle
neck of the Tam. When you have reached that level then you are already quite
enlightened I will come for teachings then! (Rinpoche laughs.) So in the beginning,
dont force these syllables to move; just visualize them going around but dont put your
minds energy into it; dont push it. There is nothing to push. Everything is natural. If
you push it then the result wont be good. Rather, leave it there and feel that it is going
to spin one day. Thats it then it will spin. So say Om Basu Dharani Soha, Om Basu
Dharani Soha as much as you can. Recite that. In the process of the recitation, then, as
I told you, sometimes say Om Tam Soha, which relates to the four activities of pacifying,
empowering, magnetizing and subjugating.
multicolored lights will shoot out of the Tam and go to all the buddhafields, making
offerings, just as you were doing from the body before, but this involves more inner,
inner offerings now. This has more potential. So this light will go and reach all the
buddhafields, yidams and all the dakas and dakinis; innumerable male and female
sages; male and female bodhisattvas; the infinity of all the practices that we have been
doing and within which all the peaceful and wrathful buddhas are arising this goes out
as an offering to all of those fields and realms. In fact this light touches all the atoms of
the space. It touches in that it provokes that mind. It requests these buddhas to, Please,
please turn your mind towards us sentient beings we are suffering. It is invoking their
mind to look down and not remain in absolute meditation, but to just look down. At the
same time the light radiates out again to all the six realms. Again, just as you did earlier
with the visualization using the lights of the body, animate and inanimate objects are all
purified; they are all blessed; their sufferings are removed.
Taras Manifestations
The kindness of Tara is such that her manifestations in the Nirmanakaya are vast and
infinite. Many of the Teachers consorts have been emanations of Tara many of them.
Dudjom Lingpas consort was Tara. When she finished her work, she said, I am now
going to Yalo Kaupa. Goodbye. and she took her body and went to Yalo Kaupa. Guru
Rinpoche often sends an emanation of Yeshe Tsogyal to yogis who need blessing and
realization. He just instructs them to go there. To give the last empowerment of rigpa,
the Rigpai Sel Wang, that is, the last empowerment involving the total dissolution of
your body into radiant, rainbow light; that blessing has to be received from a dakini.
The ultimate method must dissolve into wisdom thats what this means. The ultimate
realization must be from the dakiniss hand. There are no two ways about it. Because the
dakini is auspiciousness, (Tib. tashipo tendrel zangpo) Guru Rinpoche would send
Yeshe Tsogyal many times to many different yogis and practitioners, and many consorts
of yogis and practitioners have been emanations of dakinis. Their field and expression,
how they work to benefit sentient beings cannot be fathomed in our minds; we cannot
fathom that.
few more pages. That is there, where you can do the eight-mandala offering to Tara. In
addition, there are many different practices for Tara. This is a short one that His
Holiness has given us.
Dissolution
Now in the dissolution this is very short here, so those of you who have the elaborate
practice of Tara where you know her buddhafield you know the palace and you know
how the buddhafield is described if you know that, apply it here. Though it is not said
here, it is understood that when you instantly become Tara, you become the whole
buddhafield of Tara. It is not like you are in you ordinary surroundings in New York City
and you become Tara. First the buddhafield manifests. If you have the visualization of
the buddhafield of Tara then visualize this buddhafield, upon which you arise. Now
again if you have this full visualization then first dissolve the buddhafield and all the
activity within that field, dissolve this into yourself as Tara. The second dissolution is
that you dissolve into the Tam and the surrounding syllables. In the third dissolution,
the lotus petals now dissolve into the surrounding syllables. Om Bhasu Dharani Soha
then dissolves into the Tam. Now you are left with the Tam only; everything else has
dissolved. Tam dissolves from bottom to top into emptiness, until not even the bindu
remains nothing is left. So when you have dissolved directly into that, then please
remain for some time in this continuous mind-stream. This continuous mind-stream
that is without any reference, without anything to verbalize or describe, is the mind of
Tara. In that moment you are already in the innate mind of Tara, so just remain in this
quietly. There is nothing to utter, nothing to describe. You are in the moment
awareness, the very moment awareness of Tara. That is beautiful; that is such a
blessing. For a moment you experience your whole body and your entire mind
transforming into Tara. Remain for a while and absorb that understanding. You dont
have to verbalize anything here. Just remain. But, of course, you wont be able to remain
long; all of a sudden, your ordinary thoughts come in again. When your ordinary
thoughts come in again, immediately go to the awareness of pure vision. What that
means is to see all form as the form of Tara; hear all sound as the sound of mantra; and
as for your mind, feel it is resting as the mind of Tara.
Re- Emerging
So the next line, the second line here Once again the illusory form of the deity
appearsmeans just that. The illusory form of the deity is the pure vision that we
have to have to deal with our ordinary thoughts, that is, before our ordinary thoughts
interfere.
The Dedication
Then after that, of course, as Ive always told you, the dedication is important. If you
dont dedicate the merit, you dont get much merit. So dedicate the merit for all. The text
here is easy to understand May everything be auspicious; may everyone have the
wealth that they desire; may everyones fears be removed; may everything at all times
always be auspicious for everyone; may they never say anything inauspicious meaning
may no negative obstacles come to any sentient being ever. This is what you wish for all
sentient beings. Wish that for them. That is good!
The Accumulations
The main accumulation of the practice is Om Bhasu Dharani Soha, that is your main
accumulation. After your main accumulation each day when youve finished this, then
say Om Tam Soha about twenty-one times. The Om Tam Soha concerns the four
activities mantra, called Naljor in Tibetan. These are the four activities that have to be
accomplished. Normally in the elaborate practice of Tara, with the naljor, each of these
activity mantras that you have to say is specific. However, this is the concise heart
essence of each of these naljor mantras. But the most important thing is the main
mantra, Om Bhasu Dharani Soha. When you say this, dont say it too loud and dont say
it too soft. It is a medium collar length recitation, which means slightly audible. In
addition, make sure that the pronunciation is correct. (Rinpoche enunciates clearly each
syllable) OM BHA SU DHA RA NI SO HA.
Mantra Recitation
Now when we say this mantra, or any mantra of a given deity, the specific action of the
mantra is to stimulate all the cords; the nerves that are in our body. Beginning from our
crown, to our throat, to our heart, to our navel and to our secret centre, all the five
chakras will be energized. That is the point of the mantra. Mantra is not just some
ordinary words you are saying. Mantra has a specific aim and specific purpose to move
these chakras in our body. So when you say Om Bhasu Dharani Soha when you say
Ha you should feel the nerves of your secret centre begin to move, tingle or vibrate
slightly. Mantra is geared for that. And in particular, since mantra itself is based on the
principle of wisdom then sure it will hit the wisdom channel more than anything
else. It will hit directly all the wisdom channels that are there. It will fine-tune those
nerves in which the wisdom winds are not going properly. So say that correctly, Om
Bhasu Dharani Soha. Also some advice here during your recitation
of the practice manta dont move, dont make signs and dont drink. Follow the discipline of
mantra. Mantrayana has a lot of disciplines that you have got to keep. If you are seated, be
seated in that one place dont move around. If it happens that you recite the mantra while you
are walking around, then thats ok, you can do this, but that cannot really be counted as an
accumulation. I mean it is good rather than talk nonsense at least to say some mantra while
going around the place. It is better. Definitely, it is better. But as far as the effectiveness is
concerned, though there will be some blessings, you are not really distilling it fully, thats the
thing. So if you have time, sit quietly to do the practice. You can do it at any time of day, even at
night it doesnt matter. Wisdom is prevalent at all times it is not like wisdom is only present in
the daytime. It is not like that. However, whatever other teachings you may have, please follow
those teachings; whatever your Teacher has said, do this. All termas are different, all teachings
are different. There are different requirements for different teachings so dont think one
discipline covers every teaching in every aspect. It doesnt. In this particular teaching, I have
said that this is the way to do it, so please do it as described.
Then, as I said at the beginning, motivation is important. Make sure that you include all
sentient beings. Second, the visualization must be correct, which Ive already explained
to you. And thirdly the dedication must be correct. So dedicate again the merit for all
sentient beings. There is very little point ending a sadhana practice without dedicating.
It is simply incomplete. The dedication is extremely important.
Green Tam is the heart essence of Tara, surrounded by the mantra syllables Om Bhasu
Dharani Soha at the base of the Tam. Now Om Bhasu Dharani Soha must be completely
joined from beginning to end. This means Om Bhasu Dharani Soha forms a perfect
circle. Tam is in the middle and Om Bhasu Dharani Soha surrounds it at the base of the
moon disc. Once that mantra is on a lunar disc surrounding the Tam, at this time, you
will not really have the power to spin it, so dont try to do this. Still eventually this Om
Bhasu Dharani Soha must spin and it must spin with the letters arranged anti-clockwise.
Generally, most male mantras spin clockwise, whereas female mantras go anticlockwise. This particular mantra goes from your right to your left. In contrast for
example, Guru Rinpoches mantra goes from left to right. Again this is specific to this
teaching. Some other teachings may say that it goes the other way. Then please follow
the instructions given, whatever they may be, for any given practice. Dont assume one
set of instructions applies to other teachings. Whatever the tertons instructions for a
terma practice is, then do that. Dont just go with what you have heard or think it might
be. So, first recite, Om Bhasu Dharani Soha. Then after that recitation has finished,
recite Om Tam So Ha just for one mala or twenty-one times is ok. Minimum is twentyone times; otherwise you can do one mala. If you want to do two malas, do two; if you
want to do three malas thats also fine. It doesnt matter but the minimum is twentyone times.