Tara’s vast popularity in Mahayana Buddhism — as both Bodhisattva and Buddha — is easy to understand. Not only is she a “Mother” — a mother deity and the “Mother of All Buddhas” — but she also protects us from the Eight Dangers or Fears, including diseases and epidemics.
How important is Tara? It was at Tara’s urging that the great Atisha left India to go to Tibet and brought the Dharma. It was Tara who challenged great Naropa with the question: “Do you understand the words or the sense?” The Mahsiddha Surya Gupta received teachings on the 21 Taras directly from Tara. The great Enlightened Padmasambhava himself brought Tara practice to Tibet. Countless Mahasiddhis and Yogis in India, Tibet and Nepal relied on Tara.
In other words, her practice is much more than mundane protection from dangers in our daily lives. (Although, to see Tara in action overcoming “attackers” see the beautiful painting below of the monk rescued by Tara from his attackers.)
NOTE: In this feature, we include the full English-Translated The Sutra of Tara Who Protects from the Eight Fears below along with the Great Dharani of Tara’s Sutra.
The Sutra of Tara Who Protects from the Eight Fears is important as a Sutra — Tara’s own beautiful, hopeful, evocative and powerful words.
As explained by Martin Wilson in his wonderful book In Praise of Tara:
“Tara’s beautiful sermon concisely presents this basic situation and outlines the levels of Dharma practice that lead out of it. Having made plain the futility of merely reciting mantras while one neglects to follow impeccably the conduct that must go with them, She delivers a Dharani that will help one’s practice if one uses it right.” [1]
Green Tara. From a 18th century prayer “Longing for Tara”: “From my heart I bow to Divine Mother Tara, essence of love and compassion, the most precious objects of refuge gathered into one. From now until I reach enlightenment, hook me with your great love and kindness to liberate me.” Full prayer found in this feature>>
The Great Dharani of the Sutra of Tara
This Dharani is widely used in Buddhist practice:
OM NAMO ARYA-AVALOKITESVARAYA
BODHISATTVA
MAHASATTVA
MAHA- KARUNIKAYA
TADYATHA OM TARE TUTTARE TURE SARVA-DUSTAN
PRADUSTAN MAMA KRTE
DZAMBHAYA
STAMBHAYA
MOHAYA
BANDHAYA
HUM HUM HUM
PHAT PHAT PHAT SVAHA
MAMA ARYAVALOKABHAYA NARA
BODHISATTVA MAHASATTVANI
ADHISTHANA
ADHISTHITE MAMA SARVA-KARMA-AVARANA- SVAHBAVA
SUDDHE VISUDDHE
SHODHYAYA VISHODHAYA HUM PHAT SVAHA
There are also countless Tantras dedicated to Tara. This sutra is actually found in the Kangyur (which means, “Translation of the Word”) and is incredibly important to Tibetan Buddhists and Buddhists in Nepal and India.
In this feature, we include the full English-Translated The Sutra of Tara Who Protects from the Eight Fears. Sutra recitation is a pre-eminent practice in Mahayana Buddhism. What better way to bring Tara’s protective Enlightened energy into your life than to recite her short sutra daily? Or, for those in a rush, the Great Dharani of the Tara Sutra (above.)
Green Tara on a lotus is visualized with one leg outstretched — ready to leap to the aid of people in trouble. Above her head is her own guru Amitabha Buddha.
The Sutra of Tara — the root of Her popularity
The Sūtra of Tārā Who Protects from the Eight Fears (Skt. tārā ṣṭaghoratāraṇī sūtra, Tib. སྒྲོལ་མ་འཇིགས་པ་བརྒྱད་འཇིགས་པ་བརྒྱད་ལས་སྐྱོབ་པའི་མདོ་, drolma jikpa gyé jikpa gyé lé kyobpé do, Wyl.sgrol ma ‘jigs pa brgyad las skyob pa’i mdo) — is the root of Her popularity. Tibetan Buddhists around the world, by the millions, start their day with Tara practice.
Hers is the first practice and mantra of the day. It’s easy to understand why. As we start a new day in danger-filled Samsara, what is more important than protection from our many fears? Think of it as breakfast with Mom. Nourished with the Dharma, and reassured that the Mother Buddha is on our side, we can get through our hectic day. The other reason Her practice comes first is we honour her by not eating meat. Since most of us cannot be full-time vegetarians, we “cheat” by remaining meat-free until after we meditate with Mother Tara. It’s the least we can do karmically. (And, for those who can stay meat-free, Tara smiles.)
Why fears are so important in Buddhism
Dangers and fears we understand instinctively in our mundane lives — but they are also the causes of our obstacles in our Mahayana Bodhisattva aspiration of Enlightenment for the benefit of all sentient beings. If we can overcome these fears and dangers, we can potentially achieve the goal of realizations.
In this classical painting of Green Tara, she is shown rescuing a monk from attackers.
The Eight Fears are the causes of our suffering — and they are also what prevents our realizations. At some level all Buddhist practices — from renunciation through to Lamrim practices and on to Highest Yoga Tantra — all rely on removing our fears and obstacles.
This makes Tara so vital. All Bodhisattvas are compassionate. Tara Herself sprang symbolically from the tears of the World Lord Avalokiteshvara, the Compassionate Bodhisattva. She vowed to help him in his mission to free all suffering sentient beings from Samsara. She is, in fact, an emanation of the Great Lord Chenrezig. She is, as suggested by her green colour, the Activity of all the Buddha’s compassion. What is Her activity? Saving us from the Eight Dangers, the Eight Fears — which are to be understood on two levels: mundane fears and dangers, and the ultimate spiritual fears and dangers.
The Mahasiddha Surya Gupta and Taras.
The Eight Fears, including Epidemic Diseases
In the Sutra, verse 26, the eight fears are listed:
“Protector from the eight dangers – Lions, elephants and fire,Serpents, robbers, water, plagues and demons [pisacas] – homage to You!”
These fears can certainly be taken as literal since protection is vital to our lives — and therefore our practice and our Mahayana mission — but they have a second layer of meanings. Lions can generally mean a wild animal. But it also means “pride.” Our own pride is the cause of many of our obstacles, the root of our ego issues. In commentaries, the eight fears conquered by Tara are aligned with our internal obstacles:
Lions represent “pride”
Elephants stand for “ignorance”
Fire is “anger” — one of the greatest obstacles to Dharma practice
Serpents are “envy”
Robbers are “wrong views” — the rob us of the opportunity to attain Enlightenment
Water (often described as Floods) is “attachment”
Plagues (disease) — in some Tantras it’s prison, but in the root Sutra it’s Plague or Epidemic — which stands for “avarice.”
Demons (pisacas) [2] which is aligned with “doubt.”
The translator of the Sutra, Martin Wilson comments:
“The function of Tara from which the Sutra takes its title is mentioned only in verse 26… The only difference from what is now a standard list is ‘plagues’ or epidemic diseases instead of prison.”
NOTE: Martin Wilson uses “pisacas” in his translation. I’ve changed to the more recognizable Demons” here (see note 2.) However, for recitation either is probably fine.
Thangka depicting Mother Tara and the 21 Taras according to the Surya Gupta tradition. For a feature story (three part super feature) on the 21 Taras according to Surya Gupta, see>>
Arya’s own beautiful words
In the sutra Arya-Tara Who Saves from the Eight Fears we hear Her own magnificent words. The sutra records her teachings to a Divine Assembly.
THE SUTRA OF ARYA-TARA WHO SAVES FROM THE EIGHT FEARS
Homage to the Three Jewels! Homage to Venerable Tara! Homage to the Lord Shakyamuni!
Thus have I heard at one time. The lord was residing in the realm of the gods on Mount Meru. Among the assembly there, the Goddess Tara spoke, as follows.
Having reached this gem-like paradise, Understand actions and their results: Keep to good and leave evil aside!
For whoever practices wrong actions Will, in the life that is to come, fall down.
Beasts are dumb and stupid; one eats another;
Up weary paths, down cliffs, they climb and fall,
In panic, terror-stricken, trembling with fear,
Full of caution – one cannot conceive their sufferings.
Pretas hunger and thirst, and their bodies won’t do. Should food or drink appear, another guards it,
Or if they eat some, it turns to fire or swords.
Their suffering of hunger and thirst can’t be conceived.
Sentient beings who are born in hells
Are led against their will by vicious Yamas,
Burned and cooked and cut up with sharp weapons; Their suffering, hot or cold, cannot be borne.
Therefore, doing wrong deeds in this life Manifests to oneself, magnified –
For many eons, fierce sorrow torments one With no time to escape, nor chance to bear it.
Understand karmic effect by clear recollection. Unbearable suffering and lamentation torment one; Foul speech, fierce body and voice also frighten; These and other sufferings can’t be conceived.
Those who, knowing thoroughly the faults, Abandon causes of the three realms of woe And in any gross or subtle sin
Never engage with body, speech and mind,
But though happy themselves aid all migrators, Greed, hate, delusion gone, root of compassion
Firm, and striving with the three doors pure do virtue, Strive in this essence of the most profound.
The fruit of a flower that frost has carried off, Though cultivated, will produce no sprout;
So too people who doubt and break their vows, Though they may practice most profound mantras,
Might think a blessing comes, but it cannot – Their pains become but meaningless fatigue, Their mantras like the talk of common folk, Their concentrations but like childish thoughts.
If people practice those mantras without fault,
Quickly they will accomplish what they wish.
For example, the seed of the banyan tree (nyagrodha) is tiny, But if well moistened with water and manure,
In seven years it grows a league across;
If even external matter has such growth,
What of practicing consciousness with consciousness? Inner clear light’s growth is measureless.
If, relying on traders who know the way,
With a suitable boat one puts to sea,
Then when one has found jewels as one wished, In due course one reaches one’s own home.
With Bodhicitta, relying on Love, Compassion, Joy and Equanimity, practice virtue,
And set out on the Path of true perfection: You will reach the stage of certain knowledge.
If an arrow, shot by a man, has flown,
Indeed it’s been shot, though one may think not. A person who’s realized all Reality’s meaning Goes beyond, although one may think not.
Aspect and nature of actions and parts perfected, Without doubt he’ll gain the fruits of Buddhahood. If one understands that pure Reality (dharmata), There is no self, nor life, nor cutting of life,
No karma, and no karmic ripening.
That person abandons extremes and is liberated. If to realize that benefit, you recite
Devotedly this essence I’m explaining,
Sins of three countless eons will be consumed,
All sufferings of the three realms of woe and samsara Will be washed away, and obscurations cleared. This beneficial essence is as follows.
OM! Bodhisattva-mahasattva, Goddess! Please will you protect me!
Thereupon, by the Buddha’s power, Full praise was given to the Goddess:
With very great Compassion
You work the weal of beings, Complete in Marks and Signs, Bedecked with jewel adornments, Your neck most beautiful, And smiling, laughing face!
Your eye-sense-sphere is like flax-lotuses,
Your ear-sense-sphere like open uk-cho flowers, Your nose-sense-sphere like fragments of utpalas, Your mouth-sense-sphere like full-grown hollyhocks.
Your Body, a lovely maiden’s has various forms;
Your Speech of kalavinka proclaims the Dharma;
Your Mind of compassion is all beings’ loving protector.
Left, a lotus – unstained with samsara’s faults;
Right, giving Refuge, to benefit sentient beings;
You sit on sun and moon seats – Method and Wisdom. Venerable Tara, I go to You for Refuge.
Protect me from samsara’s great abyss, Never to circle in the six migrations!
Hold me with Your cord of Great Compassion, Never to run to the three ill-destiny realms!
Set me on a Path where I cannot stray, Never to be born with perverse views! Let me meet a Guru with Bodhicitta, Never meeting with evil companions!
Protector from the eight dangers – Lions, elephants and fire,
Serpents, robbers, water, plagues and demons (pisacas)[2] – homage to You! In this life and in others, From the eight fears please protect me!
Until I win the transcendent Result,
Let me keep inseparable company with
The ten Paramitas of Giving, Morality,
Patience, Energy, Dhyana, Wisdom, Means,
Vow and Power and likewise Wisdom – knowledge!
Any son or daughter of good family should write this teaching, read it, recite it, preserve it, practice right attention upon it, and extensively teach it to others.
Thus spoke [the Lord], and the whole assembly, enraptured, exalted [His word]. This completes the Sutra of Arya –Tara Who Saves from the Eight Fears.
Green Tara on a lotus is visualized with one leg outstretched — ready to leap to the aid of people in trouble. Above her head is her own guru Amitabha Buddha.
NOTES
[1] The Sutra of Arya-Tara found in Tibetan translation in the Tantra section of the Kangyur and is classified as a Kriya Tantra. The Sutra of Arya-Tara Who Saves From the Eight Fears, translated by Martin Willson, in In Praise of Tara: Songs to the Saviouress, published by Wisdom Publications, 1986, page 87-91
[2] Pishachas are flesh-eating demons in Hindu theology. Such theology describes them as the sons of either Krodha or as Dakṣa’s daughter Piśāca. They have been described to bulging veins and protruding, red eyes. They are believed to have their own languages, known as Paiśāci.
When I need help in a hurry, Tara is the “swift one”—the One I call on first. If I’m in trouble, Green Tara. If I’m sick, White Tara. So far, end of life isn’t top of mind, but if I was concerned about how long I might live to practice dharma, I’d also think of Sita Tara (White Tara). [White Tara guided meditation video below.]
By Lee Kane
“White Tara is particularly associated with healing, protecting and stabilizing your life-force.” Gelek Rimpoche
White Tara is as much the “swift heroine” as Green Tara—since they’re both aspects of Tara, who is known as the “swift savior.” Although I practice many types of self-healing—and also healing for others, now that my parents and friends are aging—I’ve found Sita Tara is the fastest to bring “first aid” as well as the most effective for long-term health.
I do, personally, work with several effective healing Buddhist practices and deities—including the most wonderful Medicine Buddha Bhaisajyagururaja—but, if I’m in pain, in need of quick help, or feel my very life is threatened by illness, White Tara is my main practice. Why? Because, Tara’s help is immediate, and nearly miraculous in results. [For a guided video meditaiton with H.E. Zasep Rinpoche, see below. For a very short White Tara practice that does not require empowerment see “Simple White Tara Practice” section at the end of this feature].
White Tara is particularly effective in Mahayana Buddhism for long life and healing practice.Visually, She is notable for Her seven eyes—four on the palms of Her hands and soles of Her feet, one in Her wisdom eye location, and Her two regular eyes. She is a Female Buddha—an aspect of Arya Tara.
Daily, I practice both Medicine Buddha and Tara—both simple practices involving offerings, affirmations and mantras. Regularly, since I have initiation and instruction from my teacher, I also fulfill my commitments for their sadhanas and try to keep my Bodhisattva vows.
I find both White Tara and Medicine Buddha practices are effective, both generate merit to help overcome negativities and bad karmic potentials, both heal, both maintain health. However, if I feel the matter is urgent, White Tara’s mantra’s is on my lips automatically, especially for my aging parents. It’s not for nothing she’s called the “swift one.” She embodies the activity of compassion and wisdom. [For information on Medicine Buddha, please see our story “The First Doctor: Medicine Buddha Bhaisajyaguru—Empowering You to Heal.”]
In Tibet, there’s a saying, “For protection, call on your protector if you have time—but call on Tara if you have no time.” (I’m paraphrasing.)
A prayer from the fifth Dalai Lama puts it this way: “Merely by remembering Her feet one is protected.”
Sita Tara or White Tara visualization. Tara is white, with one face, two hands, holds uptala flowers and sits on a lotus throne and moon disc.
Is White Tara the Same as Tara?
“The main characteristic of Arya Tara— Noble Tara— is that she is a Buddha who in earlier times promised to always be born in the pure form of a female body in order to help living beings reach enlightenment. There are many outer and inner impediments that practitioners encounter, so Arya Tara manifests in order to eliminate hindrances and obstacles one runs in to while on the path to liberation from suffering.”
—Venerable Chöje Lama Phuntsok
Venerable Choje Lama Phuntsok
White Tara is one of the main 21 manifestations of Arya Tara—which means, yes, She is Tara. In Venerable Choje Lama Phuntsok’s words: [White] “Tara protects disciples from one of the main outer hindrances, which is death – she helps practitioners live a long life.”
There’s an old unattributed Buddhist saying—which is my way of demonstrating why White Tara is for healing practice:
“Good Health is the simply the slowest way for a human to die.”— Unknown
Explaining from the point of view of the Kagyu lineage, Venerable Lama Phuntsok said: ” …White Arya Tara, from among the 21 Taras, frees practitioners from untimely death. It is truly possible to extend the span of one’s life by practicing White Tara and this will be very beneficial for one’s Dharma practice.”
Short 30 minute White Tara teaching and guided visualization with animated graphics and beautiful images of White Tara, taught by H.E. Zasep Rinpoche:
How Does Tara Heal?
Again, drawing on the teachings of Venerable Lama Phuntsok, White Tara overcomes the impediment to long life and long Dharma practice: “All problems—sufferings, sicknesses, and diseases arise from thoughts that are based upon attachment, aversion, and ignorance as to the way things really are. It is said again and again that the worst obstacle is the third—concepts and thoughts. We continually think that we want to be happy and be free from suffering; we therefore never stop wanting more and more and as a result increase our attachment and aversion.”
Buddhism teaches that “we are the creators of our own suffering,” said Venerable Zasep Tulku Rinpoche at a recent Lojong Seven-Point Mind Training retreat at Gaden Choling Toronto. “Everything depends on mind.”
His Eminence Zasep Tulku Rinpoche giving teachings on Medicine Guru to a large audience. Rinpoche also teaches Tara practice for healing. He is spiritual head of many Gelugpa centres in Canada, the United States and Australia.
From this point of view, all of our problems, including health issues, arise from our mind and concepts. Tara helps us to overcome the obstacles of mind and body. At a relative level, Tara rescues from disease, illness and apparently “external” health factors. At an ultimate level, Tara protects our mind, preventing the rising of attachments, aversion and ignorance.
Famously, Tara protects from the eight fears—fear of fire, lions elephants, snakes, imprisonment, floods, demons, robbers—but these eight fears are also “metaphors” for the cause of our obstacles leading to suffering. The fifth great Dalai Lama wrote a magnificent praise for Green Tara where he illustrated the metaphors of the eight great internal fears: anger (fire), pride (lions), ignorance (elephants), snakes (envy), imprisonment (avarice), floods (attachment), demons (doubt) and robbers (wrong views.)
White Tara is an aspect of Tara, a fully Enlightened Buddha. She helps us recover from or prevent illness and helps bring long, healthy life for you or someone you care about.
Sita Tara rescues all, and requires no special permissions or initiations to practice at a basic level. Advanced practices, some sadhanas and advanced healing certainly require a teacher’s guidance and permission, but the meditations and practices I’m discussing here are for anyone.
Meditating on Sita Tara is a good place to start. If you have time, take a half hour and meditate along with Gelek Rimpoche of Jewel Heart—a well-known and highly realized teacher of the Gelugpa tradition.
Gelek Rimpoche of Jewel Heart “White Tara Guided Meditation”:
Mantra and Meditation
Mantra is very effective for protection and healing both. Simply repeating the mantra with focus is enough to bring healing. Visualizing Tara’s blessings entering into your body as purifying light, purging illness and pushing out negativities as black smoke or sludge, is even more affirming, strengthening the blessing.
White Tara’s mantra in sanskrit script.
According to the FPMT Education Department, “This meditation can be done on behalf of oneself or others. It is frequently done to remove the obstacles to our gurus’ long lives and health. If one has experienced many health problems, accidents, depression, or a loss of “lust for life,” the practice of White Tara can be especially powerful.”
Tara’s mantra, chanted by millions daily around the world connects with Tara, including the White aspect—since all Tara’s are ultimately one:
Om Tare Tuttare Ture Svaha
Pronounced Aum Tah-ray Tew-tah-ray Tew-ray Svah-ha. Svaha is sometimes pronounced Soha in Tibetan traditions.
The root Tara mantra (above) is as effective as the more specialized White Tara mantra (see White Tara Mantra below)—which adds more specific requests and intentions.
Tara’s ten syllable mantra may be visualized surrounding the seed syllable Tam (shown in the centre). Surrounding the Tam, are the Tibetan syllables beginning at the top (Om) then left clockwise.
Mantras were given by the Buddhas via Sutra or transmission of lineage, and carry great cumulative, power. Mantra literally can translate as “mind protection.” Since mind affects health, a Sanskrit mantra dedicated specifically to healing is very effective.
The meaning of the mantra is explained numerous ways by many great teachers, all of which are complimentary and correct. Lama Zopa Rinpoche taught [2]:
“TARE shows that Mother Tara liberates living beings from samsara”
“TUTTARE liberates you from the eight fears related to the external dangers from fire, water, air, earth and also from such things as thieves and dangerous animals. However the main dangers come from ignorance, attachment, anger, pride, jealousy, miserliness, doubt and wrong views.”
“TURE liberates you from disease”—so Green Tara is equally the Healer as White.
The 21 forms of Tara include White Tara and Green Tara, among the most beloved deities in Tibetan Buddhism.
One reason Tara’s mantra is especially meaningful is that it contains within it the entire teachings on the Four Noble Truths. See our previous stories on Tara in Buddha Weekly for more on this:
Although Tara mantras can be practiced by anyone—they are more effective when transmitted by a teacher. If you are in need of healing, it would be ideal to seek out a qualified lineage teacher and ask for either lung or initiation. Lung is, broadly speaking, transmission of the mantra itself (or permission to use the mantra), whereas initiation (also known as empowerment) can involve complete deity practice and commitments.
Lama Zopa Rinpoche is a highly realized teacher and spiritual head of FPMT.
According to the highly realized teacher Lama Zopa Rinpoche and the FPMT, “empowerment of Tara is needed to practice [Tara’s] sadhana in full. However, one can do this practice without such an empowerment as long as one does not generate oneself as the deity. If one does not have the empowerment, one can do the self-generation practice at the crown of one’s head.” Basically, visualize Tara and meditate on her, and receive blessings from her, but do not absorb or merge with Tara—a more advance practice.
With or without empowerment, all mantras carry the blessings of the deity—connecting us with our inner Buddha or Tara (Buddhanature). Mantas are quite powerful in meditation and active healing. If empowerment or lung is impossible, the mantras are less powerful, but still effective. I chanted Tara’s mantra for eight years before a teacher came into my life to guide me and empower my practice of Tara. I believe, in some ways, chanting the mantra for those years created the conditions for me to find my teacher.
White Tara visualized here with a white TAM seed syllable at her heart. TAM is the seed syllable of all Taras, who are all Tara. Typically Green Tara is visualized as a green Tam, and White Tara as a white syllable. The seed syllable contains the essence not only of the mantra, but also Tara Herself.
Anyone can chant Tara’s mantra. The visualizations and certain other practices are different if you receive teachings from a qualified teacher. In Tibet, some of the first words children learn to speak are mantras, particularly “Om Mani Padme Hum” and “Om Tare Tuttare Ture Svaha.”
White Tara mantra is Tara’s root mantra, but energized with additional intentions and “words of power.” After Om Tare Tuttare Ture—and before the final Svaha—the mantra adds “Mama Ayuh Punya Jnana Pushtim Kuru Svaha, thus becoming:
Om Tare Tuttare Ture Mama Ayuh Punya Jnana Pushtim Kuru Svaha
Pronounced: oṃ tā re tu ttā re tu re ma ma ā yuḥ pu ṇya jñā na pu ṣṭiṃ ku ru svā hā
White Tara’s mantra in Tibetan Script. Above is an image of the mantra in Sanskrit.
In Tibetan pronunciation this might sound like:
Om Tare Tuttare Ture Mama Ayur Puney Gyana Puntin Kuru Soha
Thee extra words do have multiple meanings, but are generally translated as:
Mama — “mine” or “I would like to possess these qualities”
Ayuh —”long life” — for which White Tara is famous
Punya — “merit” — to live ethically
Jnana — “wisdom”
Pushtim — “increase”
The Tam syllable, seed syllable of Tara, is most often visualized at Her heart, glowing and emanating healing light. TAM normally sits on a lotus. Here the TAM is green, which can represent any Tara. Often White Tara practice visualizes the Tam as white.
When added to the root Tara Mantra, the mantra is basically drawing on Tara’s power to increase my long life, merit and wisdom and blessings.
For main healing practice, normally the mantra is recited with visualizations of Tara, however singing or chanting is a very beautiful and effective way to receive the blessings.
Here’s one of the most beautiful “chanted” versions.
Versatility of the White Tara Mantra
Healing and helping others is something we all should all wish to accomplish. Aside from the selfish goal of increasing our own merit and good karma, we engage our compassion as humans and Buddhists when we think of others.
The White Tara mantra can be modified from a “personal” affirmation to one targeted at someone else. “Mama” in the mantra means “mine”, or “I” or “me” meant for self healing. Simply replacing “Mama” with the name of another person sends Tara’s healing power and blessings to someone else.
For instance, if we wanted to practice White Tara for the long life of my teacher or parents, we would substitute Mama:
Om Tare Tuttare Ture [person’s name] Ayuh Punya Jnana Pushtim Kuru Svaha
Wishing my teacher long life would become
Om Tare Tuttare Ture Zasep Rinpoche Ayuh Punya Jnana Pushtim Kuru Svaha
Wishing the Dalai Lama long life would become
Om Tare Tuttare Ture Tenzin Gyatso Ayuh Punya Jnana Pushtim Kuru Svaha
There are also forms of White Tara’s mantra for subduing or pacifying, with somewhat different wording, meant for subjugating fevers, viruses, evil spirits and so on, but those are more advanced practices that should be guided by a teacher. Fevers, evil spirits and viruses are equally subdued by the main White Tara mantra, or even the root mantra of Om Tare Tuttare Ture Svaha.
Tibetan medicine often makes use of “mantra-blessed water or medicines.” At a basic level, after performing a twenty or thirty minute mantra recitation-meditation, preferably visualizing Tara, blow on your medicine or a glass of water and visualize the mantra’s “power of Tara’s speech” as light coming from your mouth and being absorbed. Then, consume the medicine.
In more intense practices, or when the medicine is for someone else, you can place a week’s supply of medicine on a table or shrine dedicated to Tara with Her Image, some water bowl offerings, perhaps Her mantra written out, and other meaningful objects. Chant the mantra for a week, then use/dispense the blessed medicine.
Finally, mantra’s fullest ripening comes from full performance of a sadhana. These are passed down through the centuries by direct transmission of teacher to teacher, right back to the Buddha or Enlightened Being. These normally require a teacher’s transmission, lung or empowerment. Some sadhanas, such as White Tara’s sadhana written by the fifth Great Dalai Lama can be performed by anyone, provided the uninitiated do not generate themselves as the deity. In other words, substitute simple visualization for generation of oneself as Tara.
Visualizing White Tara. Important symbolic characterstics include white skin, the appearance of a beautiful young woman seated on a splendid Lotus throne and moon disc. White Tara has seven eyes, two eyes on Her face, plus wisdom eye on Her forehead, and eyes on each hand and foot.
Visualizing Tara is an important part of mantra recitation when possible. Although the mantra can be recited while walking, cooking, etc, when engaging in a highly focused healing practice, sitting with eyes closed (or half closed) in meditation is best.
“Visualization isn’t the best translation for what we do,” explained Venerable Jigme in her talk during a White Tara Retreat (see video below). “We’re actually working with our imagination. Visualization implies that we’re working with a visual image, and then using our eyes. So, we’re working with our imagination… not only are we working with imagined sights, but we’re working with imagined touch and smells and sounds, physical sensations and feelings.”
“We use our imaginations in a very practical manner to develop the potential we all have to transform ourselves,” Venerable Jigme continued. “So, it’s quite an important piece of our practice! It’s a very creative process.”
White Tara has Her own mantra, Oṃ Tāre Tuttāre Ture Mama Ayuḥ Punya Jñānā Puṣtiṃ Kuru Svāhā, known to be actively beneficial in the practices of Long Life and Health. This tangkha is correctly visualized. Amitayas, the long life aspect of the Buddha Amitabha, sits as an ornament over her head.
Tara’s Image
When you have a teacher’s guidance—the visualization would be as he or she instructs. There are generation practices associated with some initiations, but none of that should be contemplated without a teacher.
For someone without a teacher’s guidance, a basic visualization of Tara in front of you—generally involving healing white light flowing from Tara into you or the person being healed—is simplest. Sometimes you visualize Tara on top of your head, arising from your crown chakra sitting on a lotus throne with 1000 petals.
You can make the visualization simple or complex. More complex and detailed visualizations engage the mind to a higher level, and tend to be more effective for that reason. Visualize what you can of the following details.
White Tara is shining white, the nature of light, a glowing beacon of healing, vitality and perfection. We wouldn’t think of Tara as flesh and bone, but as glorious, spectacular, awe-inspiring (and at the same time) soothing light. Sometimes, what is meant by “body of light” is “uncontaminated body.”
White Tara “body” is visualized as being the nature light.
In the same way Tara is visualized uncontaminated and spectacular, we should see Her arrayed in gorgeous silks and shining jewels like stars. Tara, Her name, literally translates as “star.” The beautiful ornaments are not meant to show attachment, but are symbolic of Her transcendence. On the crown of Her head is a crown of five sides representing the five Dhyani Buddhas and on top of Her hair knot is Amitayas Buddha, the Buddha of Long Life. Amitayus is the Long Life emanation of Amitabha. With other Taras we visualize Amitabha as her hair ornament. Amitabha and Amitayus are the same Buddha, different manifestations (similar to Green and White Tara). Amitayas and Amitabha are both red in colour.
We visualize Tara sitting on a thousand-petal white lotus. She is sitting in a position of meditative equipoise in the vajra (full lotus) position. The glorious lotus signifies renunciation, the spontaneous wish to be free from samsara, or cyclic existence. From Geshe Wangdu’s White Tara Commentary: ” So the manner in which the lotus signifies renunciation is that, even though the lotus itself was born out of a pond, what we call a swamp, or a muddy pond, even though it grows out of that, when it blooms on top of the water, there’s not even a bit of mud on its’ petals, and it is free of the mud itself. That is how it resembles renunciation.”
Healing practice with White Tara is enhanced when you visualize as many details of Tara’s appearance as possible.
On the lotus is a moon-disc, representing all-important bodhicitta, and the wish to achieve enlightenment. The deity sits on both a lotus and moon-disc, indicating Tara has achieved enlightenment through renunciation and bodhicitta.
Beautiful Tara Herself has one face, two arms, but—importantly—seven eyes. An eye appears on each of Her hand palms, Her feet and three on Her face (two “regular” eyes and the wisdom eye on the forehead chakra). The eyes represent how the Mother of the Buddhas sees all our suffering.
Very strikingly, the position of the seven eyes create the shape of the sankrit letter TAM which is Tara’s mantra when you connect the eyes with lines), according to Visible Mantra[3]. Also, they symbolize the special relationship between the five “extra” eyes of White Tara and the five Dhyani Buddhas: Akshobya, Amitabha, Amoghisiddhi, Vairochana and Ratnasambhava.
Om Ah Hung in Tibetan script. We visualize these glowing syllables radiating from the crown (Om), Throat (Ah), and Heart (Hum) in white, red and blue.
The right hand of Tara is in the “mudra” (hand gesture representing) Supreme Generosity—the mudra that signifies Tara is ready and willing to grant us the state of Enlightenment.
The left hand of Tara holds a white lotus flower or uptala. Uptala is really a different flower from the lotus, but most people are content with visualizing a lotus. The uptala stems out in three branches, each with a different flower, one in full bloom, one about to open, one just a bud. These represent the Buddhas of the three times: past, present and future.
In advanced visualizations, we’d see a white syllable TAM—Tara’s seed syllable mantra. If you don’t know what that is, it’s best to wait for a teacher. The Tam is normally at her heart. Often, visualizations would—as with other Buddhas—visualize shining seed syllables OM, AH and HUM at her crown, throat and heart respectively. These represent the Holy body (OM), speech (AH) and mind (HUM) of Tara Buddha.
Healing Light Visualization
You might visualize (imagine) white healing light flowing from Tara into your crown chakra (top of your head) or heart chakra, or all of your chakras. The energy fills you as you chant the mantra, displacing negativities, bad karma, disease and other impurities—often visualized as black smoke or sludge dispelled violently from your body. For advanced practices, your teacher would guide your visualization, but for simple practices, the healing light is a safe, effective image.
As a final note, try to imagine Tara as a real, three dimensional being of light, who can move, speak, gesture, transmit—Tara is above all “activity” of the Buddhas and definitely not a static two-dimensional picture.
For a better description on how to visualize during Tara Deity Practice, please refer to Venerable Jigme (Sravasti Abbey’s” teaching video, part of a White Tara retreat (7 minute video):
A simple daily practice, or a practice that you could use when you are ill, would normally include some basic fundamentals, such as going for refuge. Many teachers say that Refuge is the first healing. When you take refuge in Buddha, Dharma and Sangha, that refuge will help you in all your difficulties, including illness. To the practice of refuge, you might add a simple offering of water bowls, in front of an image of White Tara. Basically, a simple practice, not requiring empowerments, would be:
Take refuge and dedicate.
The four immeasurables: This prayer affirms your wishes that all beings not suffer and be happy—important to generate loving kindness and Bodhicitta.
Make an offering (for example, a water bowl offering—see our article “Buddhist Water Bowl Offerings as an Antidote to Attachment”)
Preferably recite the Seven Limbs practice (seven short lines that contain the essence of good practice).
Visualize Tara as described above or as indicated by your teacher. Normally you visualize Tara in front of you when you do not have teacher instructions.
Recite the mantra (either Tara’s root mantra, or the full White Tara mantra, optionally with the name of the person who is ill replacing “mama” in the mantra. As you recite, visualize white healing light and energy transmitting from Tara to you or the person. In advanced visualizations this might emit from Tara’s heart chakra and absorb into your heart chakra, or as advised by your teacher.
Affirmation prayers (optional)
Dedicate the merit. (This is generally very important).
Typical Refuge Prayer (normally 3 times)
I go for refuge until I am enlightened.
To the Buddha, the Dharma, and the Supreme Assembly.
By my practice of giving and other perfections,
May I become a buddha to benefit all sentient beings.
Four Immeasurables
May all beings have happiness and its causes,
May they never have suffering or its causes.
May they constantly dwell in joy transcending sorrow;
May they dwell in equal love for both near and far.
Offering
You can visualize mental offerings if you don’t have bowls of water. Buddhas do not need your offering. You are generating merit by this practice.
Seven Limbs
To You Venerable Tara, with my body, speech and mind, I respectfully prostrate.
I offer flowers, incense, butter lamps, perfume, food, music and a vast collection of offerings, both actually set out and emanated through wisdom and imagination.
I declare all my non-virtuous acts since beginningless time.
I rejoice in the virtuous merit accumulated by Holy and ordinary beings.
I request You turn the wheel of Dharma.
I beseech You to remain until samsara ends. Please, with your boundless compassion, look upon all beings drowning in the ocean of suffering.
May whatever merit I have accumulated be transformed into the cause for Enlightenment so that I may help all sentient beings.
Mantra and Visualization
Visualize Tara and healing energy and recite one of the mantras:
Om Tare Tuttare Ture Svaha
or
Om Tare Tuttare Ture Mama Ayuh Punya Jnana Pushtim Kuru Svaha
or, if healing or doing long life practice for another person such as your teacher, substitute person’s name for “Mama”
Om Tare Tuttare Ture PERSON’S NAME Ayuh Punya Jnana Pushtim Kuru Svaha
Dedication
By this merit may I quickly reach
The enlightened state,
So that I may lead all living beings without exception
Another healing practice is to recite sutras or texts, or to pray to Tara daily. The First Dalai Lama Gyalwa Gendun Drub’s “A Praise of White Tara” is especially powerful—written centuries ago:
Homage to the Female Buddha beautiful with youth
Who sits on seats of white lotus and moon in nature
Spreading with stainless compassion and knowledge,
Who captures the radiance of snow mountains.
Homage to the Youthful One with budding breasts,
Who has one face and two arms, sits in the vajra posture,
Is bold with grace and calm, has a full moon as backrest
And is filled with great bliss.
Homage to the Ultimately Generous One whose right hand,
Showing the mudra Supreme Giving
Easily releases boundless karmas of peace, increase, power and wrath
As well as the eight siddhis and even supreme Buddhahood.
Homage to the Spiritual Mother who gives birth to Buddhas
Past, present and future; whose left hand
Supporting a blue lotus, grants protection
From lions, elephants, fires and all eight terrors.
Homage to the Refuge of the World, who has eyes
In hands and feet gazing at the four doors of freedom
And who leads all living creatures
Toward the isle of blissful liberation.
Homage to she whose face unites
The beauty of a million autumn moons,
Whose wide eyes gaze with compassion
Whose Joyous mouth smiles equally on all.
Homage to she with head adorned by Amitayus, boundless Life,
The mere thought of whom grants life and wisdom,
Whose hand, in the contemplative mudra,
Hold a vase filled with ambrosia of immortality.
Homage to the All-Beautified One whose crown
Steals the light of sun and moon,
Whose sapphire hair is half knotted on top
And half falling freely over her shoulders.
Homage to the Majestic One of precious ornament blazing,
Whose crown, earrings, necklaces, arm-bands,
Bracelets, anklets and belt so elegantly arranged
Surpass the ornaments of men and gods.
Homage to she of celestial raiment,
Whose shoulder-sash and skirt
Hug her body like rainbows
Hug the crystal mountains.
Homage to the goddess before whose lotus feet
Vishnu, Indra, Shiva, Brahma, the antigods, spirits,
Men, semi-humans and all the world
Submit themselves in devotion.
Merely by reciting your mantra,
Those who make offerings at your lotus feet
Gain immortality, wisdom and merit
And attain all desired siddhis; to you I bow down.
The knowledge, compassion and perfect actions of all Buddhas
Appear in the form of the beautiful goddess
I take refuge in you and offer you my prayers;
Pray eliminate all my obstacles and fulfill all my aims.
Quickly release your perfect action of peace,
Calming all interferences to my practices for enlightenment;
Interferences such as the eight terrors,
Sickness, demons and other harmful agents, inner and outer.
Quickly release your perfect action of increase which multiplies
All good qualities, such as life, merit, unapprehending compassion,
The stainless wisdoms of learning, contemplation and meditation,
And the three higher trainings.
Quickly release your perfect action of power,
Which causes gods, men and spirits
To humbly bow before you
And which fulfils all wishes of the mind.
Quickly release your perfect action of wrath,
Which with punishments befitting the evils done
Destroys demons, interferences and hindrances
Hateful opposing Buddhadharma and its holders.
Pray, bestow quick and easy attainment of siddhis
Such as the magic sword, mystic eye-medicine, fast-walking,
The food pill and the precious vase,
And even mahamudra, the highest siddhi.
In brief, from now until enlightenment
I respectfully make offerings at your lotus feet
I need seek no other refuge
Out of compassion gaze upon me and quickly grant protection.
By the meritorious energy of this practice
May the transcended, perfect Tara
Look upon me forever with pleasure
And never leave me, even for a moment.
May all sentient beings after death take rebirth
Before Amitayus in Sukavati, Land of Pure Joy,
May they live in the ways of the great Bodhisattvas
And come to equal Avalokiteshvara, Lord of Compassion.
May I realise the oceans of Sutras and Tantras
To be able to pass them on to others;
And until samsara be emptied may I strive
To uphold the victory banner of practicing exactly as taught.
Mantra: OM TAREE TU-TAREE TUREE MAMA AYU-PUNYE-JANA PUTIM KURU SOHA
The Colophon: This praise of exalted White Tara, supreme mother of all Buddhas, was written by the monk Gyalwa Gendun Drub while he was residing in the Hermitage of Great Awakening at the Tegchen Potreng.
“In my opinion, having the opportunity to practice the guru yoga of the great holy being Lama Tsongkhapa, is more fortunate than having the chance to receive and practice other Dharma teachings,” wrote Lama Zopa Rinpoche, in the book Guru Yoga.
“After I pass away and my pure doctrine is absent,
You will appear as an ordinary being,
Performing the deeds of a Buddha
And establishing the Joyful Land, the great Protector,
In the Land of the Snows.”
-Buddha Shakyamuni in the Root Tantra of Manjushri
DHARMA DATE: December 10, 2020, is the day we celebrate the Paranirvana of the great Lama Tsongkhapa. The date varies each year, as it is marked on a lunar calendar — for 2020 it is Thursday, Dec 10, 2020.
Many great teachers rely on Lama Tsongkhapa
Many famous gurus, lamas and teachers — including the Dalai Lama, (two videos from His Holiness below), Lama Zopa Rinpoche, H.E. Zasep Tulku Rinpoche, and most Tibetan Gelugpa teachers — teach this very powerful, yet accessible practice. The practice does not require initiation or empowerment—although the guidance of a teacher and initiation are beneficial.
“If one keeps even a drop of the nectar of the name of this holy being Lama Tsongkhapa in a devotional heart, it plants the seed of liberation and one receives the fortune to practice and enjoy happiness from this life up to enlightenment.”
The Migtsema mantra of Lama Tsongkahpa is a complete practice. Chant along with the wonderful voice of Yoko Dharma:
The Buddha of Our Times
Lama Tsongkhapa is a “Buddha of our times” in the Gelug Vajrayana tradition. As an enlightened being, Buddha Tsongkhapa has the same realizations as all of the Conquerors (Buddhas). His practice is very powerful, in part, because he was an emanation of Avalokitesvara (compassion), Manjushri (wisdom), and Vajrapani (power). Famously, Lama Tsongkhapa wrote the three volume Lam Rim Chenmo text: The Great Treatise on the Stages of the Path to Enlightenment (see below), books on Lamrim that numerous serious practitioners read, reread and refer to throughout their lives.
Beautiful Tangkha of Lama Tsongkhapa, the founder of the Gelug school of Tibetan Buddhism, who is considered to be an Enlightened Buddha. Lama Tsongkhapa in centre, his two “spiritual sons” (disciples) close by his knees, Shakyamuni Buddha top centre.
He is visualized as a wise and kind guru, smiling and beautiful, with a tall yellow pandit’s hat, seated on a lotus throne, with all the marks and signs of a Buddha. His kind, smiling visage makes him approachable to many new to His practice, while his authority as a great Sage makes him reliable and beneficial.
His Holiness the Dalai Lama teachings on Lama Tsongkhapa, Commentary on Lam Rim Chenmo:
Tsongkhapa, the Second Great Sage
Tsongkhapa (Je Tsong-kha-pa Blo-bzang grags-pa) (1357-1419) is considered, by millions, to be a great sage. Shakyamuni, the historical Buddha, is the great Sage of our times, the Enlightened Buddha. Padmasambhava (Guru Rinpoche), another enlightened sage, foretold Tsongkhapa’s coming.
Tsongkhapa famously wrote numerous authoritative texts, and notably the Lamrin Chenmo. His teachings rejuvenated Buddhism at a time when it fell into degenerate beliefs, and fused Sutra practices with Tantra. Tsongkhapa’s teachings instilled such belief and practice in Tibetan Buddhists that it had a profound impact on the history of Asia. Practices Tsongkhapa taught found their way into China, Japan, Korea, India and ultimately around the world.
Lama Tsong Khapa
“Both Buddha Shakyamuni and Guru Rinpoche prophesied Tsongkhapa’s birth and attainments,” wrote Alexander Berzin, August 2003, partly based on a discourse by Geshe Ngawang Dhargyey, Dharamsala, India. “Buddha prophesied Manjushri would be born as a boy in Tibet, would found Ganden monastery, and would present a crown to [Buddha’s] statue… Guru Rinpoche also prophesied a monk named Lozang-dragpa would be born near China, would be regarded as an emanation of a great bodhisattva…”
In the Manjushri Root Text Buddha says, “After I have passed away, you will in the form of a child perform the actions of buddha.”
HH the Dalai Lama iln front of a sacred tangkha depicting Lama Tsongkhapa. Lama Tsongkhapa founded the Gelug Tibetan school of Buddhism, to which His Holiness belongs.
Tsongkhapa Practice: Short, Complete and Powerful
Daily Lama Tsongkhapa’s Guru Yoga makes it easier for us to develop compassion, and let go of anger. It is a short practice, ideal for busy people with little time to meditate.
Many Gelugpa teachers advocate Lamrim and foundation practices, including Lama Tsongkhapa and Vajrasattva practice. For example, the students of teacher Venerable Zasep Tulku Rinpoche, are taught in the “Guidelines for Students” to study sutra, tantra, Mamhamudra, Lam Rim Chen Mo, and deity yoga: “This is the order… Lama Tsongkhapa including Manjushri, Chenrezig, Vajrapani” followed by other Kirya Tantra deity practices.
Zasep Tulku Rinpoche teaching at Gaden Choling. To his right are Buddha Shakyamuni and in front, Lama Tsongkhapa. Rinpoche emphasizes the importance of Lama Tsongkahapa, Lamrim and foundation practices (Ngondro).
Tsongkhapa Mantra and Migstema
The mantra of Lama Tsongkhapa, which can be spoken by anyone, is:
OM AH GURU VAJRADHARA SUMATI KIRTI SIDDHI HUM
The Migstema Tsongkhapa mantra chanted by Chanted by Lama Ngawang Thogmey. Recorded in san Antonio, Texas.
The Migstema mantra can also be spoken and visualized by anyone for great benefits:
MIG MEY TZE WAY TER CHEN CHENREZIG
DRI MEY KHYEN PI WANG PO JAMPAL YANG
DU PUNG MA LU JOM DZEY SANG WEY DAG
GANG CHENG KE PEY TSUG GYEN TSONGKHAPA
LO SANG TRAG PEY SHAB LA SOL WA DEB
This can also be spoken in English, although it tends to be easier to memorize, chant and empower in the Tibetan. The English reads as:
Objectless compassion, Cherezig
Lord of stainless wisdom, Manjushri,
Conquering mara’s hordes, Vajrapani,
Crown jewel of the Sages of the Land of Snows, Tsongkhapa,
Losang Drakpa, at your feet, I pray.
Lovely statue of the great Lama Je Tsong Khapa.
Some teachers say that the Migstema mantra is so very powerful because it combines the great mantras of Avalokitesvara (Chenrezig), Manjushri and Vajrapani:
Objectless compassion, Cherezig OM MANI PADME HUM
Lord of stainless wisdom, Manjushri OM AH RA BA TSA NA DHI
Conquering mara’s hordes, Vajrapani OM VAJRAPANI HUM
Crown jewel of the Sages of the Land of Snows, Tsongkhapa,
Losang Drakpa, at your feet, I pray.
A Simple Practice Containing All 84,000 Teachings of Lord Buddha
The short Guru Yoga of Lama Tsongkhapa, on one level, contains all the 84,000 teachings of Lord Buddha. As the practice is short, it is easy to memorize, and quick to practice — ten minutes from beginning to end if you don’t pause to meditate or to chant extra mantras.
Lama Tsongkhapa butter lamp offerings.
In the very precious Tibetan Buddhist tradition, practices always incorporate all three of the body, speech and mind. For example:
For body, we might fold our hands in prayer, bow, or make a symbolic mudra (hand gesture) for offerings.
For speech, we say the words of praise, the vows of Bodhichitta, and the mantras which help focus our minds
For mind, especially in Tibetan tradition, we visualize or imagine the Buddha in our minds, and also try to keep that visualization and the practice in context with the concept of wisdom — in this case, our own understanding of emptiness, dependent arising and so on.
As always, with any traditional Mahayana practice, there are common elements with all practices, including:;
Refuge: we always take refuge in the three jewels: Buddha Dharma, and Sangha
Bodhichitta vow: the most precious promise to benefit all sentient beings
The Four Immeasurable Attitudes: aspirations for the benefit of al all beings
Visualization: imagining or picturing the “merit field” which means picturing the Enlightened Buddha (in this case Lama Tsongkhapa) and his disciples or attendants.
Seven Limbed Prayer: prostrations, offerings, declarations, rejoicing, requesting teachings, requesting Lama Tsongkahapa remain with us always, and a dedication.
Offering: in this case a short mandala offering
Mantra: spoken and visualized: often visualizing healing light from Lama Tsonkhapa going out to all sentient beings and easing their suffering.
Final Dedication: all Tibetan practices always dedicated the merit of the virtue of the practice to the cause for Enlightenment for the benefit of all sentient beings.
Beautiful Tangkha of Lam Tsongkhapa, the founder of the Gelug school of Tibetan Buddhism, who is considered to be an Enlightened Buddha.
Say three times:
I take refuge in the Buddha, the Dharma, and the Sangha,
Until I attain enlightenment.
By the merit accumulated from practicing generosity and the other perfections,
May I attain Enlightenment in order to benefit all sentient beings.
Cultivating Four Immeasurable Attitudes
Say three times:
May all beings have happiness and its causes,
May all beings be freed from suffering and its causes;
May all beings constantly dwell in joy transcending sorrow;
May all beings dwell in equal love for those both close and distant.
Visualization and Practice
Speak aloud and visualize:
From the heart of the Protector of the hundreds of deities of the the Joyful Land,
To the peak of a cloud which is like a cluster of fresh, white curd,
All-knowing Losang Dragpa, King of the Dharma,
Please come to this place together with your two chief disciples.
In the space before me on a lion throne, lotus, and moon,
The Venerable Gurus smile with delight.
Supreme Field of Merit for my mind of faith,
Please remain for a hundred aeons to spread the teaching.
Seven-Limbed Prayer
Now that you’ve invited and visualized, perform the seven-limbed prayer with all your heart:
Prostrations
Your minds of wisdom realize the full extent of objects of knowledge,
Your eloquent speech is the ear-ornament of the fortunate,
Your beautiful bodies are ablaze with the glory of renown.
I prostrate to you, whom to see, to hear, and to remember is so meaningful.
Offerings
Pleasing water offerings, various flowers,
Sweet-smelling incense, lights, scented water and so forth,
A vast cloud of offerings both set out and imagined,
I offer to you, Supreme Field of Merit.
Declarations
Whatever non-virtues of body, speech and mind
I have accumulated since time without beginning,
Especially transgressions of my three levels of vows,
With great remorse I declare each one from the depths of my heart.
Rejoicing
The Great Exposition of Secret Mantra, Volume 3 by Lama Tsonkhapa, with a commentary by HH the Dalai Lama
In this degenerate age you strove for much learning and accomplishment.
Abandoning the eight worldly concerns, you made your leisure and endowment meaningful.
Protector, from the very depths of my heart,
I rejoice in the great wave of your deeds.
Request for Dharma Teachings
From the billowing clouds of wisdom and compassion
In the space of your Enlightened minds, venerable and holy Gurus,
Please send down a rain of vast and profound Dharma
Appropriate to the disciples of this world.
Request to Remain
May your Vajra Body, created from the purity of clear light,
Free of the rising and setting of cyclic existence,
But visible to the ordinary viewer only in its unsubtle, physical form,
Stay on unchanging, without waning, until samsara ends.
Dedication
Through the virtues I have accumulated here,
May the teachings and all living beings receive every benefit. Especially may the essence of the teaching
Of Lama Je Tsong Khapa shine forever.
Short Mandala Offering
Mandala offerings from the heart are important. Visualize offering these offering objects as you say:
This mandala is built on a base resplendent with flowers, saffron water and incense,
Adorned with Mount Meru, the four lands, the sun and full moon.
By offering this pure mandala to you assembly of Buddhas here before me,
May all living beings experience pure happiness and be reborn in pure lands.
The objects of desire, aversion and ignorance,
Friend, enemy, and stranger, my body and all possessions,
These I offer without clinging for your enjoyment, Please bless me and all living beings to be released
From the three poisonous minds
OM IDAM GURU RATNA MANDALA KAMNIR YATAYAMI
I send forth this jewelled mandala to you, precious gurus.
Mantra and Migstema
Visualize as instructed by your teacher, or for a basic visualization you can visualize healing light going out to all sentient beings (including yourself) from the heart of Lama Tsongkhapa:
You are Avalokitesvara, great treasure of unimaginable compassion,
And Manjushri, master of flawless wisdom,
And Vajrapani, Lord of the Secret and destroyer of hordes of maras without exception.
Tsong Khapa, crown jewel of the sages of the land of snows,
Lozang Dragpa, I make requests at your lotus feet.
MANTRA 7, 21, 108 or as many recitations as you can
OM AH GURU VAJRADHARA SUMATI KIRTI SIDDHI HUM
Requests
Glorious, precious root Guru,
Please come to the lotus and moon seat at my crown,
And in your great kindness, please remain with me.
Please bestow upon me the blessings of your body, speech and mind.
Glorious, precious root Guru,
Please descend to the lotus and moon seat in my heart,
And in your great kindness, please remain with me.
Please grant me the common and supreme realizations.
Glorious, precious root Guru,
Please remain on the lotus and moon seat in my heart,
And in your great kindness, please remain with me.
Please remain until I achieve the essence of Enlightenment.
Dedication
By this virtue may I quickly
Attain the state of a Guru-Buddha (Enlightenment),
And then may I lead every being,
without exception, into that state.
May the most precious and supreme bodhicitta awakening mind
Which has not yet been generated now be generated.
And may the precious mind of bodhicitta which has been generated
Never decline, but always increase.
Tsongkhapa the Scholar: The Great Treatise on the Stages of the Path to Enlightenment
Tsongkhapa’s writings, particularly his The Great Treatise On The Stages Of The Path To Enlightenment, helped re-invigorate the practices of Vajrayana Buddhism, and has been read and studied by countless students. Now, translated into English, in three volumes, The Great Treatise On The Stages Of The Path To Enlightenment is accessible to English-speaking peoples for the first time.
Dalai Lama introduces extensive teachings in Tsongkhapa and Lamrim:
“Of the many works of the Tibetan master Tsongkhapa, none compare in terms of popularity and breadth of influence with his Great Treatise on the Stages of the Path to Enlightenment (Lamrim Chenmo), which has been treasured by practitioners and scholars alike for centuries,” wrote His Holiness the IVth Dalai Lama.
The Great Treatise On The Stages Of The Path To Enlightenment is an English translation, eagerly awaited by English-speaking devotees. The translation took years and was undertaken by the Lamrim Chenmo Translation Committee to their great merit.
“What distinguishes it as one of the principal texts of Mahayana Buddhism is its scope and clarity. It expounds the entire path from the way one should rely on a spiritual teacher, which is the very root, right up to the attainment of Buddhahood, which is the final fruit. The various stages of the path are presented so clearly and systematically that they can be easily understood and are inspiring to put into practice.”
Lama Tsongkhapa.
In Praise Of The Incomparable Tsongkhapa
By Gyalwa Mikyo Dorje, the Eighth Karmapa (1507 – 1554)
Once when Gyalwa Mikyo Dorje was travelling through the Charida Pass, thoughts of the incomparable Tsongkhapa welled up within him. Overcome by profound faith, he was moved to compose the above poem.
At a time when nearly all in this Northern Land
Were living in utter contradiction to Dharma,
Without illusion, O Tsongkhapa, you polished the teachings.
Hence I sing this praise to you of Ganden Mountain.
When the teachings of the Sakya, Kargu, Kadam
And Nyingma sects in Tibet were declining,
You, O Tsongkhapa, revived Buddha’s Doctrine,
Hence I sing this praise to you of Ganden Mountain.
Manjushri, the Bodhisattva of Wisdom, gave to you
Special instructions on the thought of Nagarjuna.
O Tsongkhapa, upholder of the Middle Way,
I sing this praise to you of Ganden Mountain.
“Mind and form are not empty of their own natures
But are empty of truly existent mind and form”,
You, O Tsongkhapa, are Tibet’s chief exponent of voidness,
Hence I sing this praise to you of Ganden Mountain.
In merely a few years you filled
The land from China to India
With peerless holders of the saffron robes.
Hence I sing this praise to you of Ganden Mountain.
Those who become your followers
And look to you and your teachings
Are never again disappointed or forsaken.
Hence I sing this praise to you of Ganden Mountain.
The trainees who walk in your footsteps
Breath the fresh air of the Great Way.
They would die for the good of the world.
Hence I sing this praise to you of Ganden Mountain.
Anyone who disparages your doctrine must face
The terrible wrath of the Dharma protectors.
O Tsongkhapa, who abides in truth’s power,
I sing this praise to you of Ganden Mountain.
In person and in dreams you come to those
Who but once recollect your image.
O Tsongkhapa, who watches with compassionate eyes.
I sing this praise to you of Ganden Mountain.
In order to civilize men and spirits you spread
Your teachings through Kham, Mongolia and Turkestan:
O Tsongkhapa, subduer of savages,
I sing this praise to you of Ganden Mountain.
For men coarse and far from the Way, you dispel
Mental clouds, evils and bad karma.
O Tsongkhapa, who bestows quick progress,
I sing this praise to you of Ganden Mountain.
Those who take heartfelt Refuge in you,
Even those with no hope for now or hereafter,
O Tsongkhapa, have their every wish fulfilled.
Hence I sing this praise to you of Ganden Mountain.
Having exposed false teachings transgressing
The excellent ways well shown by Buddha,
You firmly established your Bold Doctrine.
Hence I sing this praise to you of Ganden Mountain.
Manifesting sublime austerity and discipline,
The form and fragrance of your life was incomparable.
O Tsongkhapa, controlled one pleasing to the Buddhas,
I sing this praise to you of Ganden Mountain.
By the strength of the sons of your lineage
And by my having faithfully offered this praise,
May the enlightened activity of Buddha Shakyamuni
Pervade the earth for ages to come.
A wonderful master thanka depicting Lama Tsongkhapa
Lama Zopa Rinpoche’s Dedication: From the merits collected by doing this work, transmitting Lama Tsongkhapa’s pure teaching — the heart of the 84,000 teachings of Buddha — into a western language, in a way as close as possible to the words and the meaning of the root text;
May this be most beneficial for all sentient beings, bringing kind mother sentient beings — whose lives are lost, under the control of karma and delusion, totally enveloped in the darkness of ignorance — to the achievement of enlightenment as quickly as possible.
May anyone who merely sees this text, reads this text, teaches this text, hears about this text, or keeps this text thereby actualize indestructible guru devotion, seeing the Guru as Buddha, and train well in the three common principles of the path, actualize the two stages, and achieve the unified state of Vajradhara as soon as possible. May he or she especially generate loving kindness, the compassionate thought, and bodhicitta and immediately become a source of peace and happiness for all sentient beings, especially in this world, and may all war, famine, disease, sickness, epidemics, torture, poverty, and the dangers of fire, water, wind, and earthquakes immediately cease so that no one will experience any of these undesirable circumstances ever again.
May the pure teachings of Lama Tsongkhapa flourish continuously and spread in all directions.
Guanyin is often referred to as the “most widely beloved Buddhist Divinity.”[2] Why? Because Her love is unconditional, all-embracing — with all 1000 arms! — and She will never cease her merciful activity until all beings are rescued from Samsara’s suffering.
Guanshiyin Bodhisattva’s popularity and forms eclipse any dualistic attempts to define Her/Him. Venerable Master Hsuan Hua explains why it is so difficult to define the embodiment of compassion:
“In Buddhism, he appears as a Bodhisattva; in other religions he often appears clad in white robes. In Christianity, he is the Holy Mother; he appears as the Holy Mother to teach and transform a certain category of beings … He fills empty space and pervades the Dharma Realm; he is in every place and yet not in any place. He appears according to what kind of body is needed to save each particular category of beings… Guanshiyin Bodhisattva is not necessarily male or female… These are the endless miraculous functions and inconceivable states of Guanshiyin Bodhisattva.”[5]
Guanyin manifests in 33 forms according to Lotus Sutra, plus countless others. She can manifest in whatever form a person needs to deliver them to safety, or to bring them wisdom. She can even manifest as gods (such as Brahma) or wrathful deities (such as Mahakala) or as incarnations of humans. Here, we see her in her most iconic form.
The “Pop Star” of Buddhism
Buddhism is not about personalities, ego, and popularity — but if there was a “popularity contest” — Guanyin (Kuan yin, Guanshiyin, Kuanyin, Avalokiteshvara, Kannon) would undoubtedly have the biggest devotional fan base.
Guan Yin on a lotus.
It’s a terrible metaphor, but it illustrates Her/His unrivaled compassionate activity in our suffering world. Guanyin’s hit song would be the Heart Sutra. And, just to demonstrate her all-inclusive compassionate nature, she appears on stage as female or male (hence the Her/His above), and countless forms: Holy Savior, compassionate Bodhisattva, active Protector, a 1000-armed miracle — and even ferocious or wrathful. Perhaps the most famous manifestation is 1000-armed Guanyin — the many arms symbolic of her loving, compassionate, saving activity:
1000-armed Guan shi Yin Avalokteshvara. She manifests with 1000 arms to symbolized her vast and limitless compassionate activities.
No representation of Enlightenment is more loving or compassionate. No Bodhisattva is more active. The great Mahayana Vehicle — that rescue vehicle that hopes to rescue all suffering beings (not just a few) — is exemplified in Avalokiteshvara Guanyin. The two most important concepts in Mahayana Buddhism are Compassion and Wisdom — and Guanyin embraces both.
All-embracing love
Robert Thurman explains why Avalokiteshvara is so popular around the world: “…in a sense, Avalokiteshvara is even more than a buddha. After attaining buddhahood, he voluntarily returned to the way of a bodhisattva in order to lead all beings to buddhahood.” [1]
33 meter statue of Guanyin on Mt. Putuo, China, a sacred place for her practice.
Symbolically, Guanyin Avalokiteshvara appears as both male and female: male representing compassion and female representing wisdom. Her power is so all-embracing and loving, that she manifests in endless ways to help us.
Guanyin Bodhisattva — Kuan Yin or Avalokiteshvara or Chenrezig — is synonomous with Metta (loving kindness) and Karuna (compassion.)
Guanyin Avalokeshvara does not ask for devotion, nor require it, but her all-embracing Metta and Karuna (Love and Compassion) make her among the most loved face of Enlightenment. Whoever simply looks at her loving, gentle face — even a non-Buddhist — feels instant love, warmth, and peace. Simply that. Gaze upon the loving face of any of her peaceful representations. It’s a proven method for relaxation and stress-reduction. [See this feature Avalokiteshvara Compassion Practices Enhance Treatment of Anxiety and Depression: Science>>]
Even her epitaphs are soothing and inspiring:
Goddess of Mercy (A title given Her by Christian Jesuit missionaries in China, who responded to her loving savior nature.)
She Who Hears the Cries of the World (More or less a translation of Her name.)
The Lord Who Looks in Every Direction
Bodhisattva of Compassion
So perfect is Guanyin that she also arises in the Daoist pantheon and a key figure of worship. How, then, can we define the undefinable? Venerable Hsuan Hua, in a Dharma talk, explains:
” Guanshiyin Bodhisattva already became a Buddha a long time ago, by the name of Right Dharma Brightness. He simply appears as a Bodhisattva in order to teach and transform living beings… Guanshiyin Bodhisattva uses kindness, compassion, joy, and giving to save all living beings. He saves beings from the seven difficulties, responds to two kinds of seeking, has fourteen kinds of fearlessness, speaks Dharma in nineteen ways, and has thirty-two response bodies.”
The weeping Guan Yin. Guan Yin’s name literally translates (in some versions) as “She who hears the cries of the world.” The goddess of mercy and compassion is none other than Avalokiteshvara.
Guanyin Appears in Countless Forms
In the Lotus Sutra, Avalokiteshvara is described as the Bodhisattva who can take any form, including all Gods, Buddhas, and Heavenly Beings, or even humans or animals. Of the thirty-three manifestations of Guanyin listed in the Lotus Sutra, seven are female. From the sutra:
“The Buddha said to Bodhisattva Inexhaustible Intent: “Good man, if there are living beings in the land who need someone in the body of a Buddha in order to be saved, Bodhisattva Perceiver of the World’s Sounds immediately manifests himself in a Buddha body and preaches the Law for them. If they need someone in a pratyekabuddha’s body in order to be saved, immediately he manifests a pratyekabuddha’s body and preaches the Law to them. If the need a voice-hearer to be saved, immediately he becomes a voice-hearer and preaches the Law for them. If they need King Brahma to be saved, immediately he becomes King Brahma and preaches the Law for them. If they need the lord Shakra to be saved, immediately he becomes the lord Shakra and preaches the Law for them. If they need the heavenly being Freedom to be saved, immediately he becomes the heavenly being Freedom and preaches the Law for them. If they need a great general of heaven to be saved, immediately he becomes a great general of heaven and preaches the Law for them. If they need Vaishravana to be saved, immediately he becomes Vaishravana and preaches the Law for them. If they need a petty king to be saved, immediately he becomes a petty king and preaches the law for them.
Guanyin, the Chinese female aspect of Avalokitesvara, Buddha of Compassion.
Where is Guanyin?
Venerable Master Hsuan Hua explains Guanyin is in every heart, in every home. More specifically, the Venerable teacher describes where we can find the loving Bodhisattva:
“Well, then, where does he come from? He fills empty space and pervades the Dharma Realm; he is in every place and yet not in any place. He appears according to what kind of body is needed to save each particular category of beings. He manifests in whatever physical form is appropriate to speak Dharma for beings; thus his identity is flexible. Guanshiyin Bodhisattva appears in the form of a Buddha to save those who are ready to become Buddhas. He appears as a Bodhisattva to save those who should become Bodhisattvas. He appears as a heavenly king to speak Dharma for beings in the heavens.”[5]
An image of Guanshiyin in the clouds.
The Saviour Buddha
In the Lotus Sutra, the merits of Avalokiteshvara are described in great detail, every possible danger listed, and how the Bodhisattva can save us. It is summarized in verse:
Perceiver of the World’s Sounds, pure sage—
to those in suffering, in danger of death,
He can offer aid and support.
Endowed with all benefits,
He views living beings with compassionate eyes.
The sea of his accumulated blessings is immeasurable;
therefore you should bow your head to him!
Kuan Yin in the clouds.
How to Ask for Guanyin’s Help
Thich Nhat Hanh explains how to awaken the energy of Avaolokiteshvara:
“Calling the name of Avalokiteshvara is one of the ways to awaken the energy of compassion in your heart.”
In the Lotus Sutra, Shakyamuni Buddha describes how to invoke the aid of the Compassionate Bodhisattva:
‘Hail to the Bodhisattva Perceiver of the World’s Sounds!’ And because they call his name, they are at once able to gain deliverance.
It’s literally that simple.
Namo Guan Shi Yin Pu Sa Chanting
Practices for Guanyin
A Devotee of Guanyin will always say prayers — and ideally make offerings (at least water) — morning and evening. On the 1st and 15th of the lunar month, the Sacred Days of Guanyin, it is auspicious to do additional mantras, prayers, and purifications.
Ideally set up a small altar at home with a photo, picture or nice statue. It is traditional to “invite” the Goddess into the statue.
Making a tea offering to Guanyin.
Traditionally, you’d set up the statue, bow three times and ideally:
Namo Guan Shi Yin Pu Sa (at least 3 times with bows)
Take Refuge: “I take Refuge in the Buddha, the Dharma and the Sangha until I reach Enlightenment for the benefit of all sentient beings” — no practice is complete without taking Refuge first, and ending with Dedicating the Merit (see below.
Light incense and place in front of statue.
Present other offerings such as water bowls (at least 3 or 7), fruit, flowers and tea. (For symbolism, you could always use Tie Guan Yin tea, a famous type of tea, but Red Rose or any tea is fine.)
Invite the presence of Guan Yin: ““I sincerely invite the Greatly Merciful and Greatly Compassionate Guan Yin Bodhisattva to perform miracles, and enter the sacred <statue or image> offered by me, <your full name>” [6]
Peform at least 7 Great Compassion Mantra. You will find a chant-along video with Ani Choying below.
Om Mani Padme Hum mantra as much as you can — at least 108 times. A version with Yoko Dharma in video is below.
Prayers
Dedicate the Merit for the benefit of all Sentient Beings: “I dedicate the merit of this practice for the cause for Enlightenment for the benefit of all sentient beings.”
Thinking of Guanyin is Enough to Save Beings
In the Lotus Sutra, chapter 25, Buddha explains:
World-Honored One replete with wonderful features,
I now ask you once again
for what reason that Buddha’s son
is named Bodhisattva Perceiver of the World’s Sounds?
The honored One endowed with wonderful features
replied to Inexhaustible Intent in verse:
Listen to the actions of the Perceiver of Sounds,
how aptly he responds in various quarters.
His vast oath is deep as the ocean;
kalpas pass but it remains unfathomable.
He has attended many thousands and millions of Buddhas,
setting forth his great pure vow.
I will describe him in outline for you-
listen to his name, observe his body,
bear him in mind, not passing the time vainly,
for he can wipe out the pains of existence.
Suppose someone should conceive a wish to harm you,
should push you into a great pit of fire.
Think on the power of that Perceiver of Sounds
and the pit of fire will change into a pond!
If you should be cast adrift on the vast ocean,
menaced by dragons, fish and various demons,
think on the power of that Perceiver of Sounds
and the billows and waves cannot drown you!
Suppose you are on the peak of Mount Sumeru
and someone pushes you off.
Think on the power of that Perceiver of Sounds
and you will hang in midair like the sun!
Suppose you are pursued by evil men
who wish to throw you down from a diamond mountain.
Think on the power of that Perceiver of Sounds
and they cannot harm a hair of you!
Suppose you are surrounded by evil-hearted bandits,
each brandishing a knife to wound you.
Think on the power of that Perceiver of Sounds
and at once all will be swayed by compassion!
Suppose you encounter trouble with the king’s law,
face punishment, about to forfeit your life.
Think on the power of that Perceiver of Sounds
and the executioner’s sword will be broken to bits!
Suppose you are imprisoned in cangue and lock,
hands and feet bound by fetters and chains.
Think on the power of that Perceiver of Sounds
and they will fall off, leaving you free!
Suppose with curses and various poisonous herbs
someone should try to injure you.
Think on the power of that Perceiver of Sounds
and the injury will rebound upon the originator.
Suppose you encounter evil rakshasas,
poison dragons and various demons.
Think on the power of that Perceiver of Sounds
and then none of them will dare to harm you.
If evil beasts should encircle you,
their sharp fangs and claws inspiring terror,
think on the power of that Perceiver of sounds
and they will scamper away in boundless retreat.
If lizards, snakes, vipers, scorpions
threaten you with poison breath that sears like flame,
think on the power of that Perceiver of Sounds
and, hearing your voice, they will flee of themselves.
If clouds should bring thunder, and lightning strike,
if hail pelts or drenching rain comes down,
think on the power of that Perceiver of Sounds
and at that moment they will vanish away.
If living beings encounter weariness or peril,
immeasurable suffering pressing them down,
the power of the Perceiver of Sounds’ wonderful wisdom
can save them from the sufferings of the world.
He is endowed with transcendental powers
and widely practices the expedient means of wisdom.
Throughout the lands in the ten directions
there is no region where he does not manifest himself.
In many different kinds of evil circumstances,
in the realms of hell, hungry spirits or beasts,
the sufferings of birth, old age, sickness and death–
all these he bit by bit wipes out.
He of the true gaze, the pure gaze,
the gaze of great and encompassing wisdom,
the gaze of pity, the gaze of compassion–
constantly we implore him, constantly look up in reverence.
His pure light, free of blemish,
is a sun of wisdom dispelling all darknesses.
He can quell the wind and fire of misfortune
and everywhere bring light to the world.
The precepts from his compassionate body shake us
like thunder,
the wonder of his pitying mind is like a great cloud.
He sends down the sweet dew, the Dharma rain,
to quench the flames of earthly desires.
When law suits bring you before the officials,
when terrified in the midst of an army,
think on the power of that Perceiver of Sounds
and hatred in all its forms will be dispelled.
Wonderful sound, Perceiver of the World’s Sounds,
Brahma’s sound, the sea tide sound–
they surpass those sounds of the world;
therefore you should constantly think on them
from thought to thought never entertaining doubt!
Perceiver of the World’s Sounds, pure sage–
to those in suffering, in danger of death,
he can offer aid and support.
Endowed with all benefits,
he views living beings with compassionate eyes.
The sea of his accumulated blessings is immeasurable;
therefore you should bow your head to him!
Guanyin on a dragon.
The Heart Sutra: Most Popular Sutra
Guanyin Avalokteshvara is mentioned in more Mahayana sutras than any other Enlightened Being.
The Heart Sutra is the “single most commonly recited, copied and studied scripture in East Asian Buddhism”[1] — Guanyin teaches the “Perfection of Wisdom”:
Form is Emptiness. Emptiness is Form
Emptiness, not to be confused with nothingness, is anchored in Buddha’s doctrine of Dependent Origination. The Heart Sutra is a profound teaching that frees us from fear and helps us understand the inter-connectedness of all beings.
The great Andy Lau (actor and singer) sings the Heart Sutra:
Each year, Guanyin’s compassionate activities are celebrated on the 19th day of the 6th Lunar month — traditionally the anniversary of the day Guan Shi Yin attained Buddhahood (Enlightenment.) [4]
Her sacred place is Mount Puo Tu [普陀山].
Other Sutras with Avalokiteshvara
Although the Lotus Sutra is the first and best-known sutra honoring the compassionate Buddha, there are many others, including, of course, the Heart Sutras where he teaches his realizations on Shunyata (Emptiness). Some texts which mention Avalokiteśvara include:
Avalokteshvara Guanyin is called by many names in different countries:
Cantonese: Gwun Yam or Gun Yam also written as Kwun Yam in Hong Kong or Kun Iam in Macau.
Tibetan: Chenrézik (སྤྱན་རས་གཟིགས).
Japanese, Guanyin is pronounced Kannon (観音), occasionally Kan’on, or more formally Kanzeon (観世音, the same characters as Guanshiyin)
Korean, Guanyin is called Gwan-eum (Korean: 관음) or Gwanse-eum (Korean: 관세음)
Hokkien: Kuan Im (POJ: Koan-im) or Kuan Se Im (POJ: Koan-sè-im)
Khmer: Preah Mae Kun Si Im. (ព្រះម៉ែ គង់សុីអុិម). She is also called Preah Neang Kun Si Im (ព្រះនាង[princess] គង់សុីអុិម). The word “Preah” is God/Goddess and “Mae” is Mother
Thai: Kuan Im (กวนอิม), Phra Mae Kuan Im (พระแม่กวนอิม; Phra Mae means “goddess”) or Chao Mae Kuan Im (Thai: เจ้าแม่กวนอิม; Chao Mae usually means “madam”, but in this terms, means “goddess”).
Editor: In a special feature, author Eddie Sobenes explores The Sutra of the Fundamental Vows of Ksitigarbha Bodhisattva, emphasizing the differences between the meritorious karma activity of “devotion” versus “superstition.”
In the Chinese Buddhist Canon, there are three Ksitigarbha[1] Sutras. In this essay, I will discuss the one known as The Sutra of the Fundamental Vows of Ksitigarbha Bodhisattva[2] and is the most widespread of the three.
There are many practices mentioned in this sutra. If we undertake the practices mentioned therein, we are promised very specific benefits. I omit most of the details regarding the specific benefits of Ksitigarbha worship in this short essay and attempt to categorize some of these convenient practices[3]. The practices herein allow us to make progress on our path, benefit others, and eventually achieve liberation. Ksitigarbha worship is an orthodox Dharma-gate[4] (or sect of Buddhism) with a long and glorious history.
Special Feature by Eddie Sobenes
[Author Bio at bottom of feature]
Devotion to Kshitigarbha, the Earth Store Bodhisattva, at Hualin Temple.
Who should venerate Ksitigarbha and why?
Anyone with faith in Mahayana Buddhism can worship this great bodhisattva; followers of Pure Land, Zen, or Tibetan Buddhist schools can supplicate to Ksitigarbha with confidence. Ksitigarbha has been associated with King Yama (death) and the Ksitigarbha Sutra provides instructions for funeral rituals that may be performed for the benefit of a deceased relative. Therefore, Mahayana Buddhists grieving the loss of a loved one should read this sutra. Many of the rituals described therein are still practiced today in Taiwan by both Buddhists and Taoists[5]. Ksitigarbha is also seen as a guardian of the souls of prematurely deceased children. Many bereaved parents pray to Ksitigarbha for the safe-keeping of their children who were lost during pregnancy or infancy. Ksitigarbha has also been associated with the hell realms. Since Ksitigarbha, in a previous incarnation, had met the keeper of the hell realm known as Avici[6], anyone who is fearful of where he/she will go upon death should read this sutra.
Kshitigarbha statue at Xiangde Temple, Taroko National Park in Hualien, Taiwan.
Two Types of Practice: Meditational and Devotional
Although many Buddhists practice both meditation and devotion, I have noticed that there are basically two types of emphasis in Buddhist practice attitudes:
those who primarily believe in liberating themselves and others by their own actions and meditations, and
those with great faith, who are humble in nature and prone to venerate deity or great saints.
In my opinion, most Ksitigarbha worshipers fall under the second category; they believe in and rely on the holy power of the deity for salvation.
Kshitigarbha (Jizo) can be recognized in images by his staff and monk robes.
We can rely on the power of the vows of this great bodhisattva as a means of achieving spiritual salvation[7]. The Buddha himself tells us,
“If a sentient being approaching the end of his life hears the name of Ksitigarbha Bodhisattva, he/she will never experience the suffering of the three evil paths”[8].
Statue of Kshitigarbha in White Deer Temple. White Deer Temple is a Buddhist temple located in Yiyang, Hunan, China.
Kshitigarbha and Faith
In some ways, Ksitigarbha practice is analogous to Pure Land Buddhism, in that by faith in the vows of a higher being, we are liberated.[9]
I have organized the basic practices mentioned in this sutra into six categories, which incorporate all the “senses” and activities (karma):
offering (activity of generating merit through generosity)
image (eye sense)
recitation (sound / mouth)
hearing (ears)
avoidance (karma activities)
music (ears and karma).
Offering: Generating Merit
There are many kinds of offerings in Ksitigarbha worship. In this sutra, the Buddha said that a supplicant can make offerings of incense, flowers, food, fabric, money, or jewels.[10] These objects can be offered before an image of Ksitigarbha. One may also donate labor in lieu of material things. If one comes across a dilapidated temple, the supplicant can help to restore it, or hire others to do so. If one sees sutras with loose or torn pages, the practitioner can mend them. A practitioner can donate vegetarian meals to a monastery and offer flowers or incense to a Ksitigarbha shrine.
Specific instructions are given for making an offering of pure water to Ksitigarbha: “..[a supplicate can] place pure water before an image of Ksitigarbha for one day and one night, then drink it facing the south. After drinking the water they should abstain from the five pungent plants[11], alcohol, meat, illicit sexual conduct, false speech, and all killing for one to three periods of seven days.”[12]
Kshitigarbha, the Earth Store Bodhisattva, saving millions of beings over countless years.
Images and Visualization
Image and visualization of deities in Buddhism have little to do with the Western concept of “image” worship. Bowing to an image of the deity is the “remedy” for pride and ego, an important concept in Buddhism, and about generating positive karmic merit.
Many Westerners might feel uneasy about “worshiping” before an image. Most of us have been instructed since youth to “worship no false image,” and for those with a protestant upbringing, perhaps the only religious symbol you saw in a humble church was the Cross. Therefore, we may have reservations about worshiping images of Buddhas and bodhisattvas.
In Buddhism, we normally view deity images simply as the symbolic representation of ideas or archetypes. It has nothing to do with “idolatry.” Even the more conservative Western Buddhists shouldn’t hesitate to bow before an image of Ksitigarbha — out of respect, and as a remedy for our rampant ego. In doing so, he is expressing humility and veneration while generating merit.
Recitation
Although there are a number of elaborate rituals and mantras, for the common practitioner, name recitation is perhaps the most simple and convenient. One can recite the name of Ksitigarbha Bodhisattva nearly anywhere, at any time. One can even recite his name silently, to avoid disturbing others. By simply repeating the name of this great bodhisattva, the supplicant receives significant benefits.
This sutra also talks about the benefits of reciting the sutra aloud[13]. This may seem strange and inconvenient to a Westerner. However, when one recites this sutra, he/she actively engages in reading it, word for word. In my opinion, the true benefit of sutra recitation comes from learning its contents. Therefore, whether one recites this sutra aloud or listens to a recording of it are both causes for great benefits.
Lord Kshitigarbha.
Hearing and Reading
By listening to a monastic or a spiritual friend read and explain this sutra, we gain certain benefits. The Buddha urges us to listen to and recite this sutra, and I think the real benefits are gained from its study. By reading this sutra the practitioner gains both knowledge and merit. This practice can lead to our eventual salvation and benefit other sentient beings.
Moreover, by keeping Ksitigarbha Bodhisattva in our minds, we are not as easily distracted by our own negative thoughts. By recalling Ksitigarbha and the power of his vows, we are more likely to remain calm and composed.
Kshitigarbha has been saving sentient beings — including beings suffering in the “hell realms” — for countless years.
Avoidance and Morality
The sutra speaks of avoiding alcohol, meat, the five pungent vegetables, and non-virtuous activity. I have noticed that abstaining from alcohol can be challenging for many Westerners, particularly for those in the business classes. However, one can start in small steps, for example avoiding alcohol for one to three seven-day periods.
The sutra recommends that supplicants avoid the five pungent plants when undertaking Ksitigarbha practice. Although most Western vegetarians usually have no qualms about eating garlic or onions, since they are just plants, many serious meditators claim that eating pungent root vegetables[14] adversely affects their meditation practice.
The sutra urges us to avoid the gathering of many people around a mother and her newborn child. In Ch. 8, it reads
“After the birth of a baby, …tell the family not to assemble many relatives to drink liquor or eat meat while singing and playing instruments. Such indulgences deprive the mother and child of peace and joy.”
Although avoiding singing and playing instruments after the birth of a baby may seem superstitious, one can imagine how it would disturb the peace of mother and child.
Music
In the sutra, playing music or singing in front of an image of Ksitigarbha is seen as meritorious. In Chapter 6 it reads, “If one plays music or sings praises in front of Ksitigarbha’s image, such an one will have protection and guardianship of thousands of demons and deities.” However, the sutra does not specify what kind of music, and the author is not an expert on ancient Indian musics. Therefore, exercise discretion and moderation. In my humble opinion, Western Buddhists could learn from the sanctity of Gregorian Chant or the excellence of Beethoven’s Masses.
Precious thangka of Kshitigarbha and the “ten kings of hell.” Kshitigarbha (Jizo) saved countless beings from suffering.
Conclusion: Many Dharma Gates
There are many Dharma-gates (pathways in Buddhism). Some practitioners feel an affinity towards a particular Buddha or bodhisattva. Ksitigarbha worship is sometimes practiced by those who are fearful of falling onto an evil path. The vows and deeds of Ksitigarbha Bodhisattva are so numerous that even the Buddha said, “I cannot complete the counting of those beings already delivered, those not yet delivered, those still to be delivered, and those representing the work already accomplished and yet to be accomplished by Ksitigarbha Bodhisattva[15].” At the end of the sutra, it says that anyone who hears or recites this sutra, makes offerings, and praises Ksitigarbha will gain 28 kinds of benefits[16]. We are promised mercy, abundance, the avoidance of evil paths, fortunate rebirths, and even enlightenment. The author would like to end with his favorite quote from the Ksitigarbha Sutra. In chapter 2, the Buddha says to the congregation:
“I manifest myself in the forms of a man or a woman, a deva or a naga, a god or a ghost, a grove, a river, a plain, a stream, a pond, a spring, or a well for the benefit of sentient beings so they may be liberated and delivered.”[17]
Kshitigarbha, the Earth Store Bodhisattva, saving millions of beings over countless years.
NOTES
[1]Ksitigarbha is also known as Jizo Bosatsu, Earth Store or Earth Treasury Bodhisattva.
[2]地藏菩薩本願經. For an English reference, please see Shih,Tao-tsi trans. “The Sutra of Bodhisattva Ksitigarbha’s Fundamental Vows.” Corporate Body of the Buddha Educational Foundation, 2006.
Why do we call Prajnaparamita — and Her Emanations, such as Tara — the Mother of the Buddhas? Is Prajnaparamita a Sutra or a Goddess or both? Venerable Zasep Rinpoche explained,
“Prajnaparamita means ’The Perfection of Wisdom’ in Mahayana Buddhism. Prajnaparamita refers to the perfected way of seeing the nature of all reality. Prajnaparamita can also refer to the Perfection of Wisdom Sutra… the Heart Sutra. Prajnaparamita can also refer to the Bodhisattva known as the “Great Mother”, the mother of all the Buddhas.” — from a Prajanaparamita event description (see inset event.) [1]
Cover for the Prajnaparamita Sutra with an embossed image (center) of the Mother of Wisdom Prajnaparamita.
Prajnaparamita is the most elevated form of both — the ultimate “Perfection of Wisdom” sutra and the ultimate wisdom mother Buddha. Why is Wisdom the Mother of Buddhas? In the great Mahayana (Great Vehicle) Buddhist view, the Wisdom of Emptiness is the metaphorical birthplace of the wakened mind, or Bodhicitta. The mother is the understanding of the ultimate nature of Emptiness. Since all beings — including each of us — have Buddha Nature, Prajnaparamita is ultimately the Mother of All, whether in the form of Sutra, or Mother Buddha.
Prajnaparamita Sutras are the most elevated of Sutras in Mahayana Buddhism, especially the words of Avalokiteshvara Bodhisattva in the Heart Sutra, words sanctioned by Shakyamuni Buddha. The ultimate essence of Buddhist Wisdom can be said to be found in these translated lines from the Heart Sutra:
“Form is Emptiness; Emptiness is Form.”
Heart Sutra video teaching commentary from Venerable Zasep Rinpoche:
Deity is Emptiness, Emptiness is Deity?
Once Emptiness is understood properly — Empty of inherent existence, without nihilistic misinterpretation — it shouldn’t be a surprise that the most elevated of Wisdom Deities arises from this sutra. In the “ultimate reality” philosophy of Mahayana, you could almost paraphrase the Heart Sutra: Deity is Emptiness; Emptiness is Deity. The two purposes of deity visualization and practice are to help us realize we are One with our Yidam deity (whichever deity — all Yidams are also One) and to help us understand all perceptions are ultimately empty of inherent reality, including all we touch, feel, hear, see and even think. [For a more in-depth feature on Emptiness, see>>]
Tibetan thangka of Great Mother Prajnaparamita. She has four arms with the Prajnaparamita Sutra in her upper right hand, a vajra in her upper left and her other two hands in mudra.
In Mahayana, visual symbols carry as much meaning as words. Mahamata Prajnaparamita, as a deity, “distils” and visualizes the great Wisdom expressed in the Prajnaparamita Sutra. “Maha” means “Great” and Mata means “Mother” (माता) — in TIbetan Yum Chenmo. Why the Great Mother? The Enlightenment of any Buddha — ourselves included, because we have Buddha Nature — relies on the Great Mother Wisdom. Wisdom is Mother because our spiritual realizations rely on Her. Whether you view Wisdom as a concept or an Enlightened Deity — or deities, since Wisdom manifests in multiple forms — is the same.
Zasep Tulku Rinpoche, in a description of a forthcoming Mahamata Prajnaparamita event (see event details below, or visit Gaden West event page>>), that
“Prajnaparamita can also refer to the Bodhisattva known as the “Great Mother,” the Mother of all the Buddhas. She is the goddess who appears in many emanations to serve humanity. She is known as Yum Chenmo in Tibetan, and features prominently in the Chod Dharma practice system taught by Padampa Sangye and the famous Dakini, Machig Labdron.
Ultimately, all Wisdom manifestations arise from Prajnaparamita: Tara, our Protective Wisdom Mother, Vajrayogini, supreme Dakini Mother, Palden Lhamo, wrathful protector, and most of the female Buddha aspects. All are One with the Great Mother Yum Chenmo Prajnaparamita.
A very old image of four-armed Prajnaparamita. Himalayan Art Resources.
Prajanaparamita is the Essence of all Wisdom Mother Buddhas
Machik Labdron, the great Tibetan Yogini, received the teachings on Yum Chenmo from the Bodhisattva Buddha Tara Herself, including an explanation of why the Great Mother manifests in “anthropomorphic” form:
Tara instructs, “The Primordial Mother, Yum Chenmo, is the ultimate nature of all phenomenon, emptiness, suchness [Skt. Dharmata], free from the two veils. She is the pure essence of the sphere of emptiness, the insight on non-self. She is the matrix that gives birth to all the Buddhas of the three times. However, to give beings the opportunity to accumulate spiritual merits, she manifests as an object of veneration.” [3,4]
Prajnaparamita thangka (ground mineral pigment cotton) Erie Art Museum. Note Prajnaparamita’s emanation deity, Mother Green Tara on center bottom and Amitabha Buddha top center.
In Professor Robert Thurman’s forward to Lex Hixon’s seminal treatise “Mother of the Buddhas: Meditation son the Prajnaparamita” the Professor describes her as “a mother overflowing with kindness, opening her arms to all her innumerable children. And she is a very exacting mother, fiercely determined that no harm befall her children from any sort of error or misunderstanding.” This misunderstanding in turn “dulls the razor’s edge of wisdom’s sword that must cut away confusion and free the practitioners genius from entrapment in habitual misinterpretations.”
Prajnaparamita as the Mother of Wisdom becomes the deified embodiment of wisdom. As the Wisdom Mother, it is said that all Buddhas relied on Her to attain Enlightenment. Wisdom itself is the Mother of All Buddhas — and Prajnaparamita, and her Mother Goddess emanations — notably beloved Tara, the Liberator — literally represent Wisdom as a deity. It is through Wisdom we attain realizations. It is through Wisdom that Tara saves us from harm. Most female deities in Mahayana Buddhism could be considered emanations of Wisdom and the Mother Prajnaparamita. Likewise, male deities typically embody compassion, most famously as Avalokiteshvara (Chenrezig in Tibetan, Guanyin in Chinese, Kannon in Japanese.)
Modern Prajnaparamita Thangka.
The Prajnaparamita Sutra
In its shortest form, the Prajanaparamita Sutra distills to the glorious Heart Sutra, which itself can be expressed in a single line — the “Heart Sutra” mantra. This mantra is also Her essence mantra, sometimes called “the other shore” mantra the very heart of the Heart Sutra:
Gate Gate Paragate Parasamghate Bodhi Svaha
“Para” literally means “other shore” — the symbolic language of achieving Enlightenment. Wisdom is the boat that crosses to that shore — propelled by the oars of compassion. (See Mantra below.) As deities, Prajnaparamita is Wisdom, while Avalokiteshvara, who spoke sutra, is Compassion — the co-equal concepts in Mahayana Buddhism.
Venerable Zasep Rinpoche explained that the translation of Prajnaparamita is
“The Perfection of Wisdom in Mahayana Buddhism” referring to both the Mother of Wisdom and the Sutra of the same name. “Prajnaparamita refers to the perfected way of seeing the nature of all reality. Prajnaparamita can also refer to the Perfection of Wisdom Sutra, also known as the Heart Sutra.”
Very old Heart Sutra on bamboo sticks.
The Perfection of Wisdom Sutra is important to all schools of the Great Vehicle Mahayana Buddhism. The entire concept of visualizing deities in ideal forms is an expression of the illusory nature of reality — and the importance of Wisdom of Discernment.
Beautiful video chanting of Gate Gate Paragate Parasamghate Bodhi Svaha by Yoko Dharma with visualizations:
Bodhisattva Mind is a Motherly Mind
According to Lex Hixon’s beautiful English translation of the Prajnaparamita Sutra, the “diamond being” — a Bodhisattva — is defined this way:
“The Bodhisattva will always maintain a motherly mind, consecrated to the constant protection, education and maturing of conscious beings… This Mahayana never succumbs to fear, anxiety or depression, and is never overwhelmed by the strange adventures in awareness in the three realms of relativity — mundane form, sublime form, and formlessness.”
In Lex Hixon’s own introduction in Mother of All the Buddhas [2], he adds,
“To sustain this wonderful courage and compassion, the bodhisattva drinks the mother’s milk of transcendent insight from the Prajnaparamita Sutra, for Prajnaparamita is mother, creator, native ground and tender wet-nurse in omniscience for every past, present and future Buddha or Awakened One. All conscious beings, including ourselves, are these future Buddhas, still evolving…”
Lex Hixon’s book Mother of the Buddhas is one of the most popular Western commentaries on Prajnaparamita and the Prajnaparamita Sutras.
From Sutra to Deity
The idea of Prajnaparamita as sutra and Prajnaparamita as Wisdom Mother is not contradictory. As Lex Hixon explained in Mother of All the Buddhas[2]:
“The Mahayana is a vast reservoir in which the uncompromising insight of early Theravada Buddhism is preserved and which contains in seed form the brilliant explosiveness of Deity Yoga and the radically non-dualistic Mahamudra later expressed by Tantric Buddhism.”
Ancient sculpture of Prajnaparamita in rock (1300-1399 dating) in China.
The Bodhi Mantra (Heart Sutra Mantra)
Richard Hayes of McGill University explains in detail the Bodhi, or Heart Sutra Mantra:
“The key word is BODHI, a feminine noun in the vocative case, which means awakening. All the other words are also in the vocative feminine and therefore modify BODHI.
GATE means gone.
PARAGATE means gone to the further shore and is a stock Sanskrit expression used by Jains and Buddhists to refer to arahants. (The word PARA means the bank of a river opposite to the one on which one is presently standing.)
PARASAMGATE means completely gone to the further shore. (The prefix SAM is intensive in meaning: completely, thoroughly, altogether.)
SVAHA is an indeclinable particle from Vedic Sanskrit. It is said to be the name of the wife of Agni, the god of fire. It is used at the end of a recitation that accompanies a burnt offering made at a Vedic sacrifice (rather as “amen” is used at the end of a prayer in Christian liturgy). It cannot really be translated, since it is a performative word rather than a word that conveys meaning.
The whole mantra, literally translated, comes out a bit like this: “Oh awakening that has gone, gone, gone to the further shore, gone completely to the further shore. Amen.”
More loosely translated, it means this: “You Brahmin priests with your fancy fire sacrifices aren’t the only ones who get people to heaven. We can do it without killing animals and wasting trees. So there.” [2]
Or, as Allen Ginsberg translated:
“Gone gone, totally gone totally gone over the top, wakened mind, So, ah!”
Full recitation of the Heart Sutra in English chanted form by the students of Dzongsar Khyentse Rinpoche — not to be missed:
Prajnaparamita Heart Sutra
The most famous lines in the ultimate sutra of Mahayana Buddhism are the words of the Bodhisattva of Compassion Avalokiteshvara, answering Shariputra with Shakyamuni listening and sealing (approving) the teaching:
“Form is empty. Emptiness is form. Emptiness is not other than form; form is also not other than emptiness. In the same way, feeling, discrimination, compositional factors, and consciousness are empty.
“Shariputra, likewise, all phenomena are emptiness; without characteristic; unproduced, unceased; stainless, not without stain; not deficient, not fulfilled.
“Shariputra, therefore, in emptiness there is no form, no feeling, no discrimination, no compositional factors, no consciousness; no eye, no ear, no nose, no tongue, no body, no mind; no visual form, no sound, no odor, no taste, no object of touch, and no phenomenon. There is no eye element and so on up to and including no mind element and no mental consciousness element. There is no ignorance, no extinction of ignorance, and so on up to and including no aging and death and no extinction of aging and death. Similarly, there is no suffering, origination, cessation, and path; there is no exalted wisdom, no attainment, and also no non-attainment.
“Shariputra, therefore, because there is no attainment, bodhisattvas rely on and dwell in the perfection of wisdom, the mind without obscuration and without fear. Having completely passed beyond error, they reach the end-point of nirvana. All the buddhas who dwell in the three times also manifestly, completely awaken to unsurpassable, perfect, complete enlightenment in reliance on the perfection of wisdom.
“Therefore, the mantra of the perfection of wisdom, the mantra of great knowledge, the unsurpassed mantra, the mantra equal to the unequaled, the mantra that thoroughly pacifies all suffering, should be known as truth since it is not false. The mantra of the perfection of wisdom is declared:
“Shariputra, the bodhisattva mahasattva should train in the profound perfection of wisdom like that.”
Then the Bhagavan arose from that concentration and commended the bodhisattva mahasattva arya Avalokiteshvara saying: “Well said, well said, son of the lineage, it is like that. It is like that; one should practice the profound perfection of wisdom just as you have indicated; even the tathagatas rejoice.”
Six-Armed Avalokiteshvara Expounding the Dharma: Folio from a Manuscript of the Ashtasahasrika Prajnaparamita (Perfection of Wisdom) | India (West Bengal)
EVENT — Prajnaparamita Empowerment
Prajnaparamita means ’The Perfection of Wisdom’ in Mahayana Buddhism. Prajnaparamita refers to the perfected way of seeing the nature of all reality. Prajnaparamita can also refer to the Perfection of Wisdom Sutra, also known as the Heart Sutra.
Prajnaparamita can also refer to the Bodhisattva known as the “Great Mother”, the mother of all the Buddhas. She is the goddess who appears in many emanations to serve humanity. She is known as Yum Chenmo in Tibetan, and features prominently in the Chod Dharma practice system taught by Padampa Sangye and the famous Dakini, Machig Labdron.
Almost all female Buddhas such as Tara, Vajrayogini, Kurukulla, Sarasvati, Singhamukha, Durga (Dorje Demo in Tibetan), and Lakshmi (Nor Junma in Tibetan), are emanations of Prajnaparamita.
The Prajnaparamita sadhana practice and ‘GateGate Paragate’ mantra recitation is very powerful, bringing you closer to the realization of Shunyata wisdom.
For all those who practice Chod, it is important to receive the empowerment of Prajnaparamita.
Zasep Rinpoche will offer the Prajnaparamita empowerment on May 1st at 2 pm BC time on Zoom (this will be May 2nd in Australia at 7 am on the east coast, 5 am in WA).
The basic commitment is to take the Refuge vow (taking refuge in the Guru, Buddha, Dharma, Sangha) the Bodhisattva vow, and to recite the Gate mantras 21 times daily. [1]
Vows & Commitments: Refuge Vows, Bodhisattva Vows,
and Recite the Mantra 21 Times a Day
NOTES
[1] Zasep Tulku Rinpoche, description of an Empowerment event at Gaden For the West at Tashi Choling in Nelson BC (via Zoom). https://gadenforthewest.org/Prajnaparamita-empowerment-2021.html
[2] Richard Hayes, Religious Studies , McGill University , Montreal, Quebec https://www2.kenyon.edu/Depts/Religion/Fac/Adler/Reln260/Heartmantra.htm
[2] Mother of All the Buddhas Meditation on the Prajnaparamita Sutra, Lex Hixon with a foreward by Robert A. F. Thurman, Ph.D., The Theosophical Publishing House, ISBN 978-0-836-0689-9
[3] Prajnaparamita, the Great Mother http://www.chinabuddhismencyclopedia.com/en/index.php/Prajnaparamita_-The_Great_Mother
Vajrayogini “is the original and prototypical female Buddha of the Tantric pantheon… compassionate, all-knowing, and supremely blissful… Vajrayogini reigns supreme as the Sarvabuddhadakini, ‘Dakini Whose Essence is That of All Buddhas.’” [2]
On the other hand, Tara appears as the Divine Mother, the Female Buddha who can save sentient beings — who cares for us ferociously as our own mother would — the Saviour Buddha. Both are “action-oriented”: Green Tara with her one leg extended, ready to leap to the aid of her followers, and Vajrayogini who dances in the bliss of Shunyata, to show us the way to Enlightenment.
Most teachers and practitioners see Tara and Vajrayogini as different aspects of the same Enlightened Body, Speech and Mind — the same Ultimate Truth. The key differences are in visualized aspects, and practice emphasis. Vajrayogini, for example, embraces the important concept of “bliss.” [See section on bliss, below.]
His Holiness Sakya Trizin explains: “In order to help different types of people and situations, the Buddha takes different forms. Some yidams are in wrathful form, some yidams are in peaceful form, and some yidams are female deities, like Tara. Yidams are different forms of the Buddha.” [4]
Vajrayogini and Green Tara can be thought of as two aspects of the Wisdom Female Buddha.
In explaining the differences between these aspects of Buddha, His Holiness describes Green Tara:
Tara is a lower tantric practice, generally, although Chittimani Tara is a Highest Yoga practice. Lower Tantra does not imply it is less important than Higher Tantra. Tara is a beloved Female Buddha, the active protector.
“Tara is more for helping develop common siddhis [someone who has attained enlightenment or a paranormal power possessed by a siddhi], for instance, to prevent disasters and to protect you from evil on the path. If you use it for your own personal benefit, that is not the right way. It is for achieving the ultimate goal and helping all beings. You need a long life and wealth and health for that. If you are involved in Tara’s blessings for that reason, that is the right idea, but it is not just for the worldly benefits. It’s like asking a great emperor to sweep the house.”
On the other hand, they are also clearly the same. His Holiness explains:
“Actually these deities are … the manifestation, of the ultimate truth. The female deities are more on the wisdom side and the male deities are more on the method [compassion] side. But the ultimate, actual transcendental knowledge of wisdom is the complete union of these two things. So they are not really separate.”
It is the Female Buddha’s role as “wisdom personified” that not only makes Her practice important but also leads to the vast diversity of symbolism between Her many aspects.
Divine Mother or Blissful Wisdom?
Robert Beer’s beautiful Vajrayogini mandala. (Low resolution: please visit https://www.tibetanart.com for information on high resolution images)
While most Vajrayana Buddhists categorize the different aspects of Buddha as one of four classes of Tantra — described this way, in part, to emphasize the practice emphasis — scholars tend to categorize Tara as a Mahayana practice and Vajrayogini as a Tantric practice.
His Holiness Sakya Trizin points out that Tara can be found in all four classes of Tantra, “whereas Vajrayogini is only in Anuttara Yoga Tantra, which is the highest class of Tantra. They are both, in reality, Prajna Paramita, or the ultimate transcendental wisdom, but in form they are very different. The main emphasis of Vajrayogini, of course, is only achieving enlightenment for the benefit of others.”
Tara is unique, as she was the first Mahayana deity to explicitly be titled a “Female Buddha.” Scholars, such as Miranda Shaw tend to place Tara within the broader Mahayana practices, and Vajrayogini (Vajravarahi) within the Tantric Vajrayana influence. She draws a clear line of demarcation — one scholars are more likely to do, than practitioners:
“A clear line of demarcation can be drawn in the… two classes of female deities. The female divinities featured in Mahayana practice are primarily… divine mothers and Dharani (mantra) goddesses. They are… supplicated and invoked as saviouresses who are tremendously evolved and have extraordinary powers for helping and liberating others… In Tantric tradition, the sacred female completed her ascent and attained the highest stature possible in Buddhism, namely Buddhahood….”
Serene and motherly; or ferociously compassionate?
She goes on, in a scholarly way, to compare iconographic conventions: “The iconography of Vajrayoini, and indeed all Tantric Female Buddhas differs markedly from the goddess characteristic of the Mahayana… Mahayana divine females are usually shown in a regal seated posture, modestly and sumptuously clothed in silken raiment, draped with jeweled adornments, and elaborately coifed… Their faces glow with maternal warmth and compassion, while their attributes reflect their specific ministrations and liberative activities. The noteworthy exception to this pattern is Tara, who is explicitly recognized and titled as a Buddha…”
“In contrast, Tantric Buddhas such as Vajrayogini have a more dynamic passionate persona… Their faces exhibit intense concentration and even ferocity. Their bodies are unclothed, and their hair unbound in the fashion of female ascetics and yoginis. Their bone ornaments betoken a nondualistic outlook and familiarity with the charnel ground, while their handheld attributes allude to their attainment of supreme bliss and wisdom.”
His Holiness Sakya Trizin describes the symbolism
His Holiness Sakya Trizin
His Holiness the Sakya Trizin, describes them with similar language: “Actually, Vajrayogini has many different forms, but the one we normally use is in between wrathful and peaceful. She is usually in the red color, with one face and two hands holding a curved knife and skull cup filled with nectar and she is adorned with bone ornaments. All these different ornaments and objects have many very deep meanings. The curved knife usually represents the fact that she cuts all defilements. The cup represents what in Sanskrit is called mahasukha, which means “the great bliss.” She is in a complete state of great bliss all the time.
“Tara usually has her right hand in what we call the “giving gesture.” She is bestowing siddhis on all beings. The left one is holding the utpala flower, which represents the many qualities of the Buddhas.” [4]
Practice differences
The 21 forms of Tara include White Tara and Green Tara, among the most beloved deities in Tibetan Buddhism.
While Tara is famous for her many practice and meditational forms — 21 Taras, 108 Taras, White Tara, Green Tara, and her Highest Yogic aspect Chittamani Tara — Vajrayogini is equally diverse, but in a strikingly different way. She can be the consort (representing Wisdom) of many Buddhas: Chakrasamvara, Hayagriva, and many others. Tara can be found in all of the four classes of Tantra yogas, while Vajrayogini is only found in the Highest Yogic practices. Tara is famously associated with praises and supplications for aid in our daily lives and practices; Vajrayogini is, on the other hand, most notably associated with supreme practices such as the Six Yogas of Naropa, the Eleven Yogas of Vajrayogini, and, of course Tummo — all advanced practices.
Both Tara and Vajrayogini are also known for their mantras. Tara’s mantra, Om Tare Tuttare Ture Svaha, is chanted by millions around the world, and is well known for its effectiveness. A practice of Tara can be simply that — her mantra. Likewise, Vajrayogini is well known for the practice of her mantra — which is not published here, as it’s best to have initiation and instruction into her practice first. Vajrayogini’s practice is also considered a powerful, complete practice. This is somewhat unique amongst Highest Yoga Tantra deities. Chanting Vajrayogini’s mantra can lead to Enlightenment if chanted by a person of complete faith.
In other words, their mantras, just like their aspects, have different aspects and emphasis, but they are the same at the core. Tara, as a Buddha found in all four classes of tantra, is diverse, and can help us in many ways. Vajrayogini tends to be more focused almost on Enlightenment. Her dance transcends mundane concerns. But, she is still a mother, who loves her children, and there are countless stories of her saving and helping her followers. Her approach may be more dynamic and fierce, but she is still, in essence, the Female Buddha.
A different type of saviour
While Tara might save a man drowning in the river, Vajrayogini is seen as a saviour in a different way.
This complex thangka depicts the various lineage masters going all the way back to Buddha Vajradhara, who is actually Buddha Shakyamuni is tantric form. At the upper left are the main tantric deities – Yamantaka, Heruka Chakrasamvara and Guhyasamaja. At the upper right are the Buddhas of the past and present – Krakucchanda, Kasyapa and Shakyamuni. At the bottom left are the three long-life deities – Amitayus, Namgyalma and White Tara. At the bottom right are Chenrezig, Manjushri and Vajrapani, who, taken together can be said to represent Lama Tsongkhapa, the great 14th century Tibetan scholar and saint who is an emanation of these three great Buddhas. Below Vajrayogini are two Dharma Protectors – 4-faced Mahakala (a wrathful emanation of Heruka) and Citipati, the special Protector for Vajrayogini practitioners.
For example, there is the story of the novice monk Kusali who saw a leper woman unable to cross the Ganges river. All the other monks ignored the sick woman, afraid of contagion, but he had compassion and carried her on his back across the river. Half way accross the river, he suddenly found himself bodily dangling in the air, rising above the river. In fact, the leper woman had been Vajrayogini, and by showing compassion, She took him immediately to her Pure Land, Kechara. There are numerous stories of Vajrayogini coming to her followers, and immediately taking them to her pure land.
Miranda Shaw explains: “Vajrayogini is, first and foremost, an enlightened being. She has attained full awakening and manifests a divine body that expresses her spiritual realizations, providing a model on which others may meditate in order to attain the same goal. As an enlightened being, Vajrayogini has attained both transcendent wisdom (prajna) and supreme bliss (mahasukha)… She possesses the five transcendent insights of a Buddha and the essences of spontaneously arising bliss.” [2]
The goal of Enlightenment — and the role of Bliss
The ultimate goal of Enlightenment remains the same in all practices, Tara, Vajrayogini and others. However, the yogi or yogini who practices Vajrayogini intensely focuses on the goal of Enlightenment through the introduction of bliss to help us embrace Emptiness without nihilism.
“Emptiness is not a specialty of Vajrayana. Yidam meditation is part of Vajrayana, but is not the special quality of the Vajrayana. The special quality [that enhances the practice] really is the bliss.”
The great teacher Pabongka, put it this way:
“Within that bliss, the subtle primordial mind observes the object, emptiness. This is the most difficult, very subtle point of Vajrayana, the union of bliss and void.”
The most venerable late Gelek Rimpoche explained it with a stage-play metaphor:
“Let’s say I am the Vajrayana, I am sitting on the stage. If there is no stage, I can’t sit on the stage, right? The stage of Vajrayana is bliss and void. If there is no void, you have no stage. Bliss and void are the Vajrayana stage, the Vajrayana base. All the performances that are done in Vajrayana are done on the stage of bliss and void.” [5]
The feeling of bliss overlays everything in Vajrayana practice. Even when we describe the Purelands — which many people think of as a state of mind — we often use the word “bliss” to describe it. It’s peaceful and blissful. Not just blissful, but the ultimate form of bliss — an ecstatic, perfect bliss. Not a temporary bliss, like that of an orgasm, but permanent, sustained bliss that only comes from realizations of the true nature of reality.
Of all the Buddhist meditational deities — and, of all the Bodhisattvas we meet in the sutras — the overwhelming feeling with Manjushri is “gentle wisdom” and “gentle friend.”
We feel warm, comforted, and supported in the youthful arms of Manjushri. More importantly, we receive the gentle wisdom we need to progress on the path. Manjushri is the favorite practice of scholars, debaters, teachers, writers, scientists and thinkers — but he is approachable for all beings.
“Wonderfully auspicious” Manjushri, the “gentle friend” of Buddhists, cuts through our ignorance, helping bring insights into the true nature of reality — Shunyata. As a manifestation of “prajna” or insight (wisdom), his name describes who he is. His other important name — also symbolic of ultimate wisdom and Dharma — is Arapachana, which is also his mantra: standing in for the entire Sanskrit syllabary (more on this later.)
He is an important presence in Mahayana sutra, especially the Prajnaparamita sutras (Perfection of Wisdom sutras, see a commentary on Heart Sutra here>>), Lotus Sutra, Avatamsaka Sutra. He is attributed with bringing the insight that leads many sentient beings to Enlightenment. In all of Mahayana Buddhism, he is considered the Bodhisattva of Wisdom; in Vajrayana, he is a completely enlightened Buddha. (This is not a contradiction, but rather, a path: the Bodhisattva path leads to Buddha Enlightenment.)
He is also one of the three “great” Bodhisattvas, along with Avalokiteshvara and Vajrapani. Broadly speaking, they represent three critical concepts, or the three virtues of the Buddha:
Manjushri: wisdom and insight (prajna)
Avalokiteshvara: compassion and love (metta)
Vajrapani: power and strength and protection.
Manjushri practice and devotion is suitable for all beings. He is not a lofty, scary, wrathful, stern, unapproachable deity; quite the opposite. He is down to earth (earthy, golden colour), kind, smiling, welcoming, youthful, and beautiful.
No labels for Manjushri?
Even though labels are, in many ways, the antithesis of ultimate (or transcendental) wisdom — since imputed labels are one of the incorrect perceptions of sentient beings — nevertheless, Manjushri’s name describes his essence; his name translates as “gentle glory” or, variously, “wonderfully auspicious” or “sweetly glorious” or “gentle friend” (from the Tibetan).
His perfect Pure Land is Vimala, in the East, and he is associated with Vairochana (Tibetan, nangpar nangdze, English Buddha Resplendent.) His other names include Vakishvara (Lord of Speech.) As an emanation of Vairochana — who vowed to emanate throughout the universe as a youthful Bodhisattva of Wisdom — he represents the “beginnings” of wisdom and our own ability to achieve it. Manjushri does not give us the answers; he grants us the process to find our own wisdom. The beginnings of wisdom, and that first all-important insight. He especially helps us see through the delusions of duality.
Symbols: the language of insight
In the same way, we must use labels to imperfectly describe the perfect, the language of symbols is especially important for those who seek insight from glorious gentle friend Manjushri. In many representations, he holds aloft the flaming sword of wisdom: the blade cuts through the incorrect perceptions of reality, bringing us sharp insight into Shunyata, or Emptiness. The sharp edge cuts through delusions.
The sword, in Sanskrit, is called a Khadga. Not only is Manjushri’s sword a symbol of discriminating wisdom, but it also helps us cut through delusions, aversions, attachments, and all the things that trap us in our dualistic world of Samsara and suffering.
In his other hand is the Prajnaparamita Sutra or text — the Perfection of Wisdom teachings, usually on a sacred lotus.
Lord Manjushri in his full youthful splendour by Ben Christian. The flaming sword (Khadga) of Lord Manjushri represents “cutting through delusions” — the beginning of wisdom. For a feature interview with artist Ben Christian, see>>
The symbols and iconography can vary depending on culture. In Tibetan symbolism, he is normally crowned with Bodhisattva crawn and appears youthful, a young man often described in visualizations as 16-years old. Chinese Wenshu sometimes has different iconography: holding a ruyi sceptre and riding on a snow lion, for example. But the symbols always focus on wisdom.
There are also specialized forms of Manjushri: Black, Orange, Four-armed Namsangiti, wrathful Yamantaka, and many others. For instance, as Namsangiti, he is yellow with one face and four hands and holds in the first right hand a blue sword of wisdom licked with flame, and in the left at his heart, he holds a pink utpala flower; then, the blossom at ear-level supports the Prajnaparamita sutra. In the lower two arms are a bow and arrow.
Orange Manjushri.
Jampal Tsanju is another emanation of Manjushri with one head and four hands holding a sword, the Prajnaparamita sutra and a bow and arrow. He is pink or white with one face and four hands. There is also a three-faced form.
The youthful beauty of Manjushri: the beginnings of insight
Why is Manjushri always visualized as a beautiful youth of sixteen, in the prime or beginning of his manhood? This important symbol reminds us that Manjushri is the beginning of insight. Within his practice is also the ultimate completion of practice, as represented by the “Perfection of Wisdom” text in his hand. But, the youth symbolism is vital, since most suffering humans, even the most advanced among us, could be said to be just at the “beginning” of understanding and insight.
In Manjushri’s right hand is the wisdom sword, flaming with insight. In the left hand, on a lotus, is the sacred Prajnaparamita sutras, the Perfection of Wisdom.
He encourages us, with his smiling, gentle, face — the “gentle friend”, as he is called by many — and his simple symbolism. Unlike other Buddhist deities, his symbolism is ultimately simple. Just as the Heart Sutra (part of the Prajnaparamita sutras‚ is short and simple — clear and concise “Form is emptiness; emptiness is form” — at the same time his elegant simplicity is also ultimate complexity and deep, profound wisdom. Just as Heart Sutra expresses the vastly profound in a few hundred words, Manjushri’s symbolism of sword, text and youth likewise deliver a concise, yet vastly profound message.
Simplicity and essence: even in his mantra
Manjushri’s image and symbolism conveys the essence and simplicity of insight; likewise, his mantra is ultimately “essence and profound simplicity.” Each lof the seven syllables of his short mantra is deeply profound — conveying within in it the essence of all other mantras. Even the way we chant his mantra is unique:
OM AH RA PA TSA NA DHIH
(Tsa sounds like, and is sometimes spelled as “cha”.)
Tibetan-style mantra chanting Om Ah Ra Pa Tsa Na Dhi Dhi Dhi (with receding reverb on Dhi, Dhi, Dhi…) video with Deva Premal & The Gyuto Monks Of Tibet:
Another stunning tangkha from Jampay Dorje (Ben Christian) — this time with Manjushri on the Snow Lion. In this visualization, both the sword of wisdom and the Prajnaparamita text are on lotuses. For a Buddha Weekly interview with this amazing artist, see>>
Arapacana: the forty-two letters
The most wholesome way to think of the “meaning” of the Manjushri mantra is to understand it’s root. Taken together, after the OM is ARAPACHANA (Arapatzana, Arapacana) — which literally is the syllabary of forty-two letters in the Gandari language (Sanskrit, Pali, etc). In some texts, Arapachana is another name for Manjushri. Clearly, this is very unique. Manjushri, then, in one way, can be said to be the wisdom of all the Dharma, expressed as the forty-two letters. Either way, when we recite Om Ah Ra Pa Tsa Na Dhih, we are basically reciting all forty-two syllables of the ancient syllabary, plus Dhi, which has a unique meaning.
Uniqueness of Dhi
The Three Great Bodhisattvas, from left to right: Manjushri (Wisdom of Buddha), Avalokiteshvara (Chenrezig, Compassion of Buddha), Vajrapani (Power of Buddha.)
Why unique? Unlike other mantras, that often finish with Soha (Svaha in Sanskrit) — Manjushri’s mantra not only ends in the mysterious syllable “Dhih”, but we are instructed to repeat the Dhih as much as we can at the end of our recitation — as if our voices are merging with the Oneness of the Universe, or the Emptiness of Shunyata. We chant this “decrescendo” — with each breath softer and softer and softer, as if we are merging with Emptiness. We visualize our breath emanating countless Dhih’s golden like Manjushri himself, going out and blessing the universe, and purifying all negative karmas, energies and defilements — most of which arise from ignorance.
Dhih, then, is an antidote for ignorance.
Unlike other mantras, Om Ah Ra Pa Tsa Na are Sanskrit syllables not necessarily assigned “meaning.” While we can translate Om Mani Padme Hum (for instance, Padme is lotus), and other mantras, Manjushri’s mantra is the wisdom of Dharma, represented by sound and speech — here symbolized by syllables.
In commentaries, however, Om Ah Ra Pa Tsa Na Dhi takes on many layers of meaning.
Sutra on Perfect Wisdom: meaning of the mantra
In the Sutra of Perfect Wisdom, the Arapachana syllables of the mantra — despite not having the literal meaning — are described as:
A — the insight that all Dharmas and all “things” are unproduced
RA — the insight that all Dharmas are without stain or dirt (rajas) — free of defilements
PA — the insight that all Dharmas are ultimate (paramartha)
CA (CHA, TZA) — the insight that all things cannot be apprhended because there is no “arising” and no “ceasing.”
NA — the insight that the essential nature of names and labels cannot be gained or lost.
Anyone can benefit from chanting the wisdom mantra of Manjushri:
A Commentary on the Arapachana Mantra
Wenshu Manjushri rides a snow lion and caries a rhyu sceptre. 文殊菩薩-藏傳
OM — represents the enlightened form of body, speech and mind embodied in Manjushri’s three kayas. First, the Manjushri mind is equal to the wisdom mind of all Buddhas – the dharmakaya. You may ask how to practice the dharmakaya? If you experientially understand Buddha nature and rest in the Buddha nature in your meditation you are practicing dharmakaya. Second, the Manjushri mantra Om Ah Ra Pa Tsa Na Dhi represents the enlightened speech of all the Buddhas. If you recite this mantra more and more your usual worldly perceptions will transform into perceptions of Buddhas in Buddha fields. This is how enlightened speech of Manjushri manifests in the sambhokaya form. Finally, if you focus in your meditation on the body of Manjushri as depicted in thankas – in orange color and with all the ornaments – you are engaging in a nirmanakaya practice. This is a practice focusing solely on the visualization without reciting the mantra and without resting in Buddha nature…
AH — stands for the direct understanding of the nature of phenomena. This realization develops as we examine everything. That means that we ask questions such as: What does my body and mind consist of? What do all the things around me consist of? As a result of repeated inquiry and contemplation, the realization of emptiness as the true nature of our mind as well as all external phenomena arises. Understanding of the emptiness of everything is the wisdom path.
RA — The syllable RA represents understanding of emptiness from the Hinayana point of view. This approach emphasizes the emptiness of the self but believes that at the deepest level everything consists of very small subatomic particles. Similar views are held by scientists these days. These teachings of the ‘Hinayana’ emptiness are suitable for those practitioners that have difficulty in understanding emptiness in its ultimate nature.
PA — stands for meditation. There are two basic types of meditation: the conceptual (thinking) and the non-conceptual (without thinking) meditation. In the conceptual meditation we rely on thinking about various concepts such as impermanence, suffering or karma. This is actually not considered a meditation in the strict sense. The ‘real’ meditation is non-conceptual and means that we see the nature of phenomena directly. In our practice we usually first combine the conceptual and the non-conceptual meditation until we are able to rest in the nature of mind completely without thinking. For example, if you have to ask yourself whether your meditation is conceptual or non-conceptual you are practicing conceptual (thinking) meditation. If you engage in a true non-conceptual meditation you don’t have to check whether your meditation is conceptual or non-conceptual – your feeling of resting in the nature of mind is so reassuring that there are no questions to be asked.
TSA — symbolizes the importance of samsara and nirvana. The exact nature of both nirvana and samsara is emptiness. But if we don’t understand the exact nature of samsara, it manifests to us in the form of three sufferings. The three sufferings are: the suffering of change, the suffering upon suffering and the suffering of everything composite. If we exactly experientially understand the real nature of samsara it will instead appear to us in the form of three kinds of peace: arhat peace, bodhisattva peace and Buddha peace…
NA — stands for karma. In short, it means that all the suffering we experience is the result of our previous non-virtuous actions and all our happiness results from our previous virtuous deeds. There are two basic kinds of karma: the individual karma and the collective karma. As the name says our individual karma is related to our personal deeds and their results… We need to understand that with each action of our body, speech and mind we are sewing the seeds of our future experience…
DHI — represents the wisdom path teachings. It is the fruition of all the practices represented by the previous syllables. We can imagine that our samsara mind is like a block of ice flowing in the water of nirvana wisdom. The syllable DHI represents the fruition of our practice that melts the ice of our samsaric mind into water — its real Buddha nature. This is the Dzogchen view.
Anyone can benefit from chanting the mantra of Manjushri. No empowerment is need:
Other manifestations of Manjushri
Yamantaka practice is a Highest Yoga Tantra practice. Yamantaka is a wrathful manifestation of Manjushri. The top head in this Thangkha is Manjushri’s face. For a story on Yamantaka, see>>
As with most of the Bodhisattvas, Manjushri has emanated as a human — a wise teacher — to help all sentient beings. His most famous “emanation” is Lama Tsongkhapa, the founder of the Gelug tradition in Tibetan Buddhism.
Other emanations include: Mahasiddha Virupa, Mahsiddha Naropa, Emperor Trisong Detsen, Translator Lotsawa Loden Sherab, Father of the Tibetan Language-Thonmi Sambhuta, Yogi Ra Lotsawa, Scholar Sakya Pandita, Buton Rinchen Drub, Panchen Sonam Srkpa, Duldzin Drakpa Gyaltsen, and Tulku Drakpa Gyaltsen.
Manjushri also has several specialized emanations and forms, including the most famous of Tibetan deities, great Yamantaka, the Foe Destroyer, Opponent of Death. (Story on Yamantaka here>>) He also emanates as Black Manjushri. (Story on Black Manjushri here>>)
Buddhist Ganesha’s appeal is wide-reaching, not just amongst the spiritual. Ganesh tatoos and t-shirts are very popular worldwide. There is, a “life-affirming” quality about his image, even for the non-religious. Ganesha has star power. He even appears in brands, marketing, pop culture and fashion. [Ganapati Empowerment Event notice below for October 1, 2021 via Zoom.]
And, of course, “Ganesha, also known as Ganapati and Vinayaka, is one of the best-known and most worshipped deities in the Hindu pantheon… Devotion to Ganesha is widely diffused and extends to Jains and Buddhists.”[1]
To many Mahayana Buddhists, Ganesha is an important practice. He can be a Yidam, a friendly “bringer of prosperity,” a Dharma protector deity — and he takes on many other roles. Shakyamuni Buddha suggested his mantras prior to practice. He appears in two Buddhist sutras, and various tantras — in different roles. His mantra may be chanted by all. None of these roles are mutually exclusive.
Empowerment Event
Gaden for the West is pleased to announce Venerable Zasep Rinpoche will offer 12-Armed Red Ganesha(See the section headed Maharakta Ganapati below.) Empowerment will be via Zoom.
Maharakta 12 Armed Red Ganapati, the great remover of obstacles. On October 1, Venerable Zasep Rinpoche will offer precious empowerment on Oct 1, 2021 via Zoom (details below.)
◆ Date: Friday, October 1st, 2021
◆ Time: 3:30pm PDT (Vancouver B.C. time) or 6:30pm Eastern Time (Toronto, New York)
◆ Suggested Donation: $30-$60 for the Empowerment and Dana to Rinpoche is appreciated and most welcome.
◆ Prerequisite: none (other than a desire to practice Ganesha) Open to all (invite friends and family members, and non-Buddhists are welcome)
◆ Commitment: no particular number of mantra commitments after receiving this initiation (as you like)
* Zoom link, Pre-empowerment instructions, Sadhana and GFTW donation link are given at the time of registration.
** For a full description of this special Ganesha-Ganapati practice, please visit the event host Gaden for the West website>>
Many Forms of Ganapati
In both Mahayana Buddhism and Tibetan Buddhism, Ganesha (Sanskrit: गणेश, IAST: Gaṇeśa) is the protector of prosperity and the remover of hindrances. In the Sakya and Gelug traditions, Ganesha — together with Vajrayogini and Kurukulla — are the three “red deities” in the Thirteen Golden Dharmas of the Sakyapa tradition. [See the large museum thangka of Hayagriva with Ganesha below.] In other traditions, he is a directional Protector known as Vinayaka. In one of the Tantra stories, Avalokiteshvara convinces Ganesha to become a Dharma Protector. In Hindu tradition, there are at least 32 aspects of Ganesha.
In all of his aspects, he is easily identified by his symbolic “elephant head.”
Above: One of Ganesha’s forms in Tibetan Buddhism as a wealth deity associated with Jambhala.
In one sutra Buddha Shakyamuni advises his bikhus to make offerings and recite the essence mantra of Ganesha Ganapati seven times — after first taking refuge in Buddha, Dharma and Sangha. [More on these sutras in the section Origins of Ganesha below.] The reason is to ensure our practice obstacles are removed, so that our meditations result in realizations. The essence mantra of Ganapati is:
Om Ah Ga Hum Svaha
In Tibetan pronunciation: Om Ah Ga Hung Soha.
In one variation on the essence mantra, in the Gelug tradition, accroding to Lama Yeshe Archive, the syllable “PAT” (or “P’hat” or “P’het”; pronounced in Tibetan usually as PEY) [Link to Lama Yeshe archive, FPMT here>>]:
OM AH GA HUM PAT SVAHA
In Tibetan pronunciation:
OM AH GA HUNG PEY SOHA
The seed syllable of Ganesha is GAM. GAM is often worn as a symbol for luck.
In the Hindu tradition, the mantra is slightly different: Oṃ Gaṃ Gaṇapataye Namaḥ.
A very old Tibetan Buddhist Ganesha Tangkha. This is “Twelve-armed” Red Ganesha Wishfulfilling Jewel.
The popularity of Ganapati is Universal
Why is Ganesha so popular? Is it because he appears so lovable, in appearance friendly, wise, and charming? Is it because his head is symbolically an elephant, one of the most popular of animals? Is it his association with removing obstacles that face us, or his role as the “wealth deity?”
Important: This is a “wiki-like” feature, with Ganesh’s many aspects introduced. However, only you — and your own tradition or teacher or school — should ultimately define how you view Ganesh. It is important to empahasize that Ganesha can appear in different aspects according to the needs of our practice. In other words, there are no right and wrong visualizations.
We collected a variety of references in a Buddhist context. Ganesha appears popularly in various Mahayana and Vajrayana traditions. In some Buddhist traditions Ganesh is worldly — but still and important remover of obstacles. In some Mahayana traditions he is viewed as a god. In others a Enlightened Protector. In yet others, as a Bodhisattva. There is no universality. In one tradition it is Avalokiteshvara who asks Ganesha to be a Dharma Protector. Ganesha later promised again to protect the Dharma before the great Padmasambhava — who composed 108 Sadhanas of Ganesha.
In this feature we’re highlighting all the various aspects. In other words — even where there appear to be contradictions — there is no right, or wrong, in these various views, and ultimately, for practice, one should only be guided by your own tradition and teacher, and your own preferences.
12-armed Ganesha.
Origins of Ganesha
Of course, Ganesha (Sanskrit: गणेश, IAST: Gaṇeśa) originated with early Brahmanism (Vedism) and is now a vital part of the Hindu faith.
In Buddhism, there are two sutras that mention Ganapati, and one with his “Dharani” (mantra) which can be chanted by anyone. In the sutra, Buddha says:
“Any son or daughter of high birth, whether monk or nun, lay brother or sister who undertakes any matter [such as] accomplishing the [rites to call a sacred being by means of] mantras, worshipping the Three Jewels, travelling to another country, going to the royal court or concealing [from view] should upon worshipping the Blessed Buddha, practice seven times the Arya Ganapati Hrdaya [mantras]: for him all tasks will be accomplished; no doubt about this!
[The full Arya Maha Ganapati Hrdaya Dharani is at the end of this article.]
Two sutras on Ganapati contain the Dharani of Ganapati; one is the Dharani Sutra of the Golden Ganapati, found in the T. XXI 1269, which was delivered by the Buddha to his disciple Shariputra when the Buddha was residing at Shravasti. The Dharani, as presented in this Sutra, is somewhat a variant of the Dharani, in the Ganapati Heart Sutra.
At the end of the Sutra, Ganapati himself appears and assures that he will protect and bestow wishes of those who uphold this Dharani. The other text, the one that is presented here is the “Arya Maha Ganapati Hridaya Dharani” [Heart Dharani of Maha Ganapati] — in full at the bottom of this features.
Tibetan White Ganapati.
In Buddhism, sometimes Ganesha is seen as a worldly deity dedicated to protecting Buddhism, but in some Mahayana stories he is a Bodhisattva and in origin stories, he is an emanation of Avalokiteshvara (in the Chakrasamvara Cycle of Tantras).
NOTE: Regardless of your vies and your tradition’s — worldly or Enlightened, an emanation or separate, Protector or Yidam — in most cases, he is the remover of obstacles to our practice.
In most Buddhist tantric traditions, Genesha appears as a protector sworn to protect the Dharma by either Shakyamuni Buddha or Padmasambhava. However, Ganapati, Maha Rakta (Tibetan: ཚོགས་བདག tsog gi dag po, mar chen. English: The Great Red Lord of Hosts or Ganas) is a Tantric Buddhist form of Ganapati (Ganesha) related to the Chakrasamvara Cycle of Tantras. This form of Ganapati is regarded as an emanation of Avalokiteshvara.
“…beside a lapis lazuli rock mountain is a red lotus with eight petals, in the middle a blue rat expelling various jewels, [above] Shri Ganapati with a body red in colour, having an elephant face with sharp white tusks and possessing three eyes, black hair tied in a topknot with a wishing-gem and a red silk ribbon [all] in a bundle on the crown of the head. With twelve hands, the six right hold an axe, arrow, hook, vajra, sword and spear. The six left [hold] a pestle, bow, khatvanga, skullcup filled with blood, skullcup filled with human flesh and a shield together with a spear and banner. The peaceful right and left hands are signified by the vajra and skullcup filled with blood held to the heart. The remaining hands are displayed in a threatening manner. Wearing various silks as a lower garment and adorned with a variety of jewel ornaments, the left foot is extended in a dancing manner, standing in the middle of the bright rays of red flickering light.” (Ngorchen Konchog Lhundrup, 1497–1557).
This form of Ganapati belongs to a set of three powerful deities known as the ‘mar chen kor sum’ or the Three Great Red Deities included in a larger set called ‘The Thirteen Golden Dharmas’ of Sakya. The other two deities are Kurukulle and Takkiraja. (See 18th century Thangka of Hayagriva Sangrup below with Ganapati and Kurukulle both featured below.)
A magnificent 1800-1899 Tangkha (Sakya lineage) of Hayagriva Sangdrup in the Rubin Museum of Art. On his crown is Amitayus, the long-life aspect of Amitabha. To his top left is Maharaklta Ganapti (Wrathful Gasesha), dancing atop a rat. On the right is the power goddess Kurukulla, red (see below), with one face and four hands holding a bow and arrow, hook and lasso. At the bottom center is Begtse Chen (Red Mahakala: see below), red in colour. On the left is Legden Mahakala (left, see below), blue in colour and right is Shri Devi Magzor Gyalmo (Palden Lhamo, the protector of the Dalai Lama).
Vinayaka Ganesha
In one tantric description of Ganesha’s Divine Lila (Lila means “dramatic play”,) Avalokiteshvara, determined to convince Ganesha to be a Dharma protector, transforms his appearance to an image of Ganesha and enters his palace, sitting on his throne. The entire palace, including Ganesha’s consort, are convinced this is the real Ganesha. When Ganesha returns, he is astonished by Avalokiteshvara’s majesty and becomes an Protector of the Dharma.
In the “divine Lila” (Play), Avalokiteshvara transforms himself into Ganesha. An astonished Ganesha, upon seeing himself on his own throne, decides to become a Dharma Protector. (One version of the Divine Lila of Buddhist Ganesha.)
It depends on the tradition and teacher. In yet another tradition, Mahanirvana Tantra, he was converted by the protector Mahakala — Mahakala being a fierce form of Avalokiteshvara — and symbolically appears under his feet, representing the King of Protectors
Red Ganapati in Tibetan Buddhism.
Less worship, more practice
From the Buddhist perspective on deities, there is less “worship” of deities and more “practice” of deities as a path. In Tantric Buddhism, for example, we visualize ourselves as the perfect forms of Enlightenment — as the deities — this, as practice for our mindstreams.
That doesn’t mean we don’t make offerings or honor deities. Offerings and prostrations help us develop positive karmic imprints — merits, as they are often called.
Most Ganesha practices — the ones not requiring extensive initiations or permissions — are conducted to “ask for the removal of obstacles to our practice.” Normally, in tantric practice, we would visualize ourselves as our own Yidam — not as Ganesha — then make offerings to Ganesha (in whatever form is taught to us.)
Wonderful voice of Tibetan Buddhist nun Ani Choying Drolma, chanting Ganesha mantra:
His long Dharani, according to the Blessed Shakyamuni Buddha, will “obtain and propagate … the accomplishments of his [Ganesha’s] tasks.” The sutra-based Dharani, requiring no permission (see the full Sutra at end of this feature) is:
oṃ namo ‘stu te mahāgaṇapataye svāhā |
oṃ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ |
oṃ namo gaṇapataye svāhā |
oṃ gaṇādhipataye svāhā |
oṃ gaṇeśvarāya svāhā |
oṃ gaṇapatipūjitāya svāhā |
oṃ kaṭa kaṭa maṭa maṭa dara dara vidara vidara hana hana gṛhṇa gṛhṇa dhāva dhāva bhañja bhañja jambha jambha tambha tambha stambha stambha moha moha deha deha dadāpaya dadāpaya dhanasiddhi me prayaccha |
Ganesha is normally the first deity practiced or honored in some Buddhist (and Hindu) traditions. Why? Because he is known as the “remover of obstacles.” It is symbolically important to remove obstacles before, for example, moving on to your main practices.
Many deities are known as “obstacle removers” in Tantric Buddhism, and often these are practiced first in daily sadhanas — although it varies by tradition. It is for this reason, too, that Ganesha is often at the door of temples, or homes. He removes obstacles and is, by this definition, a guardian.
Ganesha is popular on t-shirts and in tattoos.
Obstruction-remover
Importantly, in Buddhism, Ganapati (Ganesha) is a “remover of obstacles.” Many Buddhist deities are, removers or obstacles, but Ganesha is particularly venerated for this role.
Since poverty is a major obstacle — if we are fighting to survive, we have no time to practice Dharma — Ganesha also takes on a “wealth deity” role.
Some of his depictions overlap with Jambhala (another wealth deity, and also another Hindu deity), complete with depictions of gold and jewels falling from the mouth of his rat. (In the case of Jambhala the animal is a mongoose). Red Jambala, especially, is usually thought of as none other than Ganesha, Red Ganapati, with the head of an elephant (see thangka below.)
Red Ganesha depiction.
Many forms of Ganesha
Importantly, Red Ganapati in common with many “red” deities belongs to the Padma family in Tibetan Buddhism — the family of Avalokiteshvara, Hayagriva, and Amitabha. In one traditional lineage of Chinese Buddhism, where Guanyin (Kuan Yin, Avalokiteshvara) is female, Ganesh is her consort.
Ganesha’s Buddhist enlightened forms are many: overcoming obstacles and bringing success (similar to Hinduism); fierce protector at the gate of many mandala palaces; high-form tantric deity; and, even, in Chinese Buddhism, a legendary consort to Guan Yin.
In Shingon, he is popular as Kankiten. In Japan there are 250 stand-alone Ganesh temples, where he is the god of prosperity and happiness. As Nrtta Ganapti, the dancing Ganesha, he is the destroyer of obstacles in Tibet and Nepal. In Thailand he is called Phra Phikanet, a deity of fortune and success. In Indonesia he is associated with wisdom. He is also the Buddhist deity Vinayaka, popular in Tibet.
Fierce, 12-armed Ganesha.
He is worshiped widely in India (by both Buddhists and Hindus) and by Buddhists in China, Thailand — where Ganesh amulets are very popular — Tibet, Mongolia, Nepal (basically all of Japan, China, Central Asia, and southeast Asia) — and around the world. In India, he is in every temple, regardless of the main deity, and he is in nearly every home. In Chinese Buddhism, he is extremely popular. He is even a “fix” for homes with bad “feng shui.”
Aspects of Buddhist Ganesha
There are, as with all deities in Buddhism, many symbolic forms in Tantric practices. Each pose, arm, implement, and gesture triggers recognition as archetypes by our minds.
Ganesha, in Buddhism, can be elephant-faced, dancing, with matted locks of hair and many arms and implements. He can be red and fierce, as with Maha Rakta Ganapati (Great Red Lord of the Ganas). He can look very nearly like Hindu Ganesha. He can have three eyes — symbolic of wisdom and Enlightenment. He can carry a kapala filled with blood, symbolic of bliss and emptiness. In most forms, the “mouse” mount is carried over from Hinduism symbolism.
Some of his forms:
Lord Ganesh, pale of complexion with a mouse mount (similar to Hindu form).
Maha Rakta Ganapati: red and fierce tantric form with many arms, an emanation of Avalokiteshvara (related to the Chakrasamvara tantras)
Nrtta Ganapati, the dancing god.
He is one of the Three Great Red Deities (Mar Chen Kor Sum), which is part of the Thirteen Golden Dharmas of the Sakyas.
He can be Vinayaka (which is both the name of an enlightened deity and a demon) — and in this form he is sometimes seen being stepped on by Mahakala.
Kangiten in Japan, a wealth and success god.
Ragavajra: Three-faced, six hands (Atisha tradition)
One-face- four hands (white, red or blue)
Maharakta Red, one-face-twelve hands
One face, two hands (white)
Nyingma forms of Ganapati, such as Maha Ganesha or Vajra Ganesha
Maharakti Ganesha.
Maharakta Ganapati — emanation of Avalokiteshvara
Perhaps the most exotic of the Ganapati forms is Maharakta, instantly recognizable by his red form, surrounded by red tantric flames on a red lotus. This form is related to the Chakrasamvara tantras. The description from Ngorchen Konchog Lhundrub (1497-1557):
“…beside a lapis lazuli rock mountain is a red lotus with eight petals, in the middle a blue rat expelling various jewels, [above] Shri Ganapati with a body red in colour, having an elephant face with sharp white tusks and possessing three eyes, black hair tied in a topknot with a wishing-gem and a red silk ribbon [all] in a bundle on the crown of the head. With twelve hands, the six right hold an axe, arrow, hook, vajra, sword and spear. The six left [hold] a pestle, bow, katvanga, skullcup filled with blood, skullcup filled with human flesh and a shield together with a spear and banner. The peaceful right and left hands are signified by the vajra and skullcup filled with blood held to the heart. The remaining hands are displayed in a threatening manner. Wearing various silks as a lower garment and adorned with a variety of jewel ornaments, the left foot is extended in a dancing manner, standing in the middle of the bright rays of red flickering light.”
Maharakta blongs to the “Three Great Red Deities” (mar chen kor sum), along with red Kurukulla and Takkiraja.
One of many forms of Buddhist Ganesha.
Offerings to Ganesha
There isn’t much difference between offering recommendations for Buddhist Ganesh or Hindu Ganesh. Relatively, they may seem like distinct deities, but at the ultimately level they are One. Typically, in Buddhism, water bowls are always a perfect offering for any deity.
But, symbolically, Ganesh prefers “sweet treats” and “sweet smells” and “sweet flowers.” Why? Because Ganesh is just plain “sweet.” In formal retreat or practice, usually the “three white” offerings are made: yogurt, rock sugar, milk.
Ganesh loves flower garlands. (Because he’s sweet!). The best offering of all is his mantras. (Depending on the form you are honoring, the mantra may vary.)
Normally, the offerings are placed before a picture or statue of Ganesh, but in Tantric Buddhism, this can be just projected mentally through visualization (as always, with Tantric Buddhist deities.)
Pujas or sadhanas of Ganesh will differ in a significant ways between Buddhist and Hindu. The key to any Buddhist sadhana or ritual is:
Taking refuge in Buddha, Dharma and Sangha, the Three Jewels
Making the Bodhisattva vow (with each practice)
Dedicating the merit of the practice to the cause for Enlightenment for the benefit of all beings.
Ārya Mahā Gaṇapati Hṛdaya
namo bhagavate āryamahāgaṇapatihṛdayāya |
namo ratnatrayāya ||
Thus I have heard. Upon a time, the Blessed One was staying at Rajagriha, on the Vulture Peak, together with a great assembly of monks: forty-five hundreds of monks and numerous great Bodhisattvas. On that occasion the Blessed One told the Venerable Ananda:
“Ananda, whoever, son or daughter of high birth, would keep [in mind], recite, obtain and propagate these “heart” [mantras] of Ganapati, his will be the accomplishments of all his tasks”
oṃ namo ‘stu te mahāgaṇapataye svāhā |
oṃ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ |
oṃ namo gaṇapataye svāhā |
oṃ gaṇādhipataye svāhā |
oṃ gaṇeśvarāya svāhā |
oṃ gaṇapatipūjitāya svāhā |
oṃ kaṭa kaṭa maṭa maṭa dara dara vidara vidara hana hana gṛhṇa gṛhṇa dhāva dhāva bhañja bhañja jambha jambha tambha tambha stambha stambha moha moha deha deha dadāpaya dadāpaya dhanasiddhi me prayaccha |
“Any son or daughter of high birth, whether monk or nun, lay brother or sister who undertakes any matter [such as] accomplishing the [rites to call a sacred being by means of] mantra, worshipping the Three Jewels, travelling to another country, going to the royal court or concealing [from view] should upon worshipping the Blessed Buddha, practice seven times the Arya Ganapati Hrdaya [spells]: for him all tasks will be accomplished; no doubt about this!. He should forever put an end to all strifes and quarrels , violence and envy, and become entirely calm. Day upon day abiding the rules and practicing a full seven times: it will come out into the fortune of this great one! Upon his coming to the royal court there will be great kindness (prasada). He will become “Keeper of hearing [1]” (Shruti-Dhara). There wil be no major illness to his body. Never will he assume the descent as a tara-praksina or the descent as a humble bee: nothing ellse will occur to him that the Mind of Awakening. In every birth he will be remembering [his previous] births.”
Thus spoke the Blessed One, and upon receiving [his teaching] these monks, these great Bodhisattvas and whole attendance, the world with the gods, the humans, the asuras, the garudas and the gandarvas rejoiced at the words of the Blessed One.
Vajrapani’s name means, literally, “Vajra Hand”. He is one of the three great Bodhisattvas, together with Avalokiteshvara and Manjushri, who respectively represent “power of Buddha,” Compassion of Buddha, and Wisdom of Buddha.
He is not only important in Mahayana sutra, but appears in early Pali Sutta — Ambattha Sutta (“Pride Humbled”)[1]— mighty Vajrapani, the Protector of Gotama Buddha Himself, humbled a prideful Brahmin:
“And at that moment Vajrapani holding up a huge iron club, flaming, ablaze and glowing, up in the sky just above Ambattha was thinking, “If this young man does not answer a proper question put to him by the Blessed Lord by the third time of asking, I’ll split his head into seven pieces!” The Lord saw Vajrapani, and so did Ambattha. And at the sight, Ambattha was terrified and unnerved, his hairs stood on end, and he sought protection, shelter, and safety from the Lord. Crouching down close to the Lord.”
This ancient teaching [full Sutta at the end of this feature] predates Mahayana Sutra. In the Mahayana Sutras, Vajrapani becomes even more prominent as the veritable “indestructible hand of the Buddha.” Vajrapani — which can translate as “Indestructible Hand” — is one of the three great Bodhisattvas, each of them representing the three important qualities of Enlightenment:
Vajrapani is the “indestructible power of the Buddha” — helping us overcome the delusions, poisons and attachments that prevent our progress
Avalokiteshvara is the “compassion of the Buddha” — helping us overcome ego and clinging, understanding our “Oneness” with all beings
Manjushri is the “wisdom of the Buddha” — helping us discern truth, and overcome the illusions that keep us trapped.
All three are equals; all are needed on the path to Enlightenment. We must balance compassion, wisdom and the power (i.e. discipline, etc.) to overcome the poisons.
According to the Pañcaviṃsatisāhasrikā- and Aṣṭasāhasrikāprajñāpāramitās, any Bodhisattva on the path can rely on Vajrapani’s protection.
The Three Great Bodhisattvas, from left to right: Manjushri (Wisdom of Buddha), Avalokiteshvara (Chenrezig, Compassion of Buddha), Vajrapani (Power of Buddha.)
The Hand of the Buddha?
Vajrapani can literally translate as “Vajra Hand” and Vajrapani is likewise considered the “Hand of Buddha” — much like “the Hand of the King” in the Game of Thrones. As the Hand, he symbolizes strength and power of Buddha (Enlightened Mind) to overcome all obstacles. “Vajra” literally translates as “indestructible diamond”, and “Pani” means hand, so one translation of Vajrapani is Indestructible Hand. Another, less interesting translation is “Thunderbolt in hand.” In essence, they mean similar things, since Vajrapani wields this indestructible force in his hand, for the Dharma. I like the Game of Thrones connotations of the former translation.
A 2nd Century Gandhara-style relief of Vajrapani with thunderbolt (right) protecting Gotama Buddha (left). Gandhara-style art was influenced by classical Greek art. Here, Vajrapani appears similar to Zeus.
The Lord of Secrets
Vajrapani, Hand of Buddha, the very power of Enlightened Mind, surrounded by other members of the Vajra Buddha family: Akshobya Buddha and Manjushri.
Vajrapani, who belongs the Vajra Family of Akshobhya Buddha, is also often called Guhyapati (“Lord of Secrets”) in the context of Vajrayana, the “secret mantra” path. The secret element is more about “looking inward” and the tantric methods of understanding the true nature of reality — tantric insight into truth — than the idea of keeping esoteric secrets.
It is the insight into truth that makes Vajrapani indestructible, in the same way, it makes Vajrayana the “indestructible vehicle.”
In the Vajravidarana Sutra, Vajrapani’s “inward” nature is explained:
“Condensed within you alone,
Is the power and strength of all the Buddhas.
Manifesting in the wrathful form of the enlightened Vajra,
I pay homage to you Vajra Vidarana, the Subduer.” [2]
“Within you alone” speaks to our own will-power (Vajrapani’s power within us) — that allows us to remove the obstacles to wisdom and compassion. Without that protective power of Vajrapani, it is difficult for ordinary sentient beings to overcome the many obstacles to progress.
Vajrapani manifests in our lives daily (hopefully.) Even that voice in our mind, telling us to get up and meditate — instead of watching television — is Vajrapani at work. (Buddha’s Hand slapping us up the back of the head, metaphorically.) Or, that feeling of guilt when you walk past a homeless person without helping — that’s Vajrapani sternly reminding us to be compassionate. It is Vajrapani who cracks the metaphorical whip in his “hand” (not to beat a metaphor to death) — to keep us working on the foundation practices, to sit each day, or, to practice metta compassion meditation each day. He’s hovering over our head with the “huge iron club, flaming, ablaze and glowing.”
Vajrapani — indestructible and undefeatable
Vajrapani’s peaceful form is approachable to all Buddhist practitioners, as is his mantra.
It is a hopeful thought, to know that within us is Vajrapani, indestructible and undefeatable. It is the nature of Vajra to be indestructible — that’s one of the definitions of vajra.
Like Vajrasattva, his main attribute is the vajra — both an attribute of his name and one he symbolically holds. The vajra is the most staggeringly powerful instrument of the “deities”, whether you view them as symbolic or real. [For a story on vajra (dorje) and bell see >>]
It is the “weapon” of Indra, the thunderbolt, similar to Zeus’s bolt and Thor’s hammer. In myth, Thor could control even the great beast Jormungandr. Zeus could destroy any being, including a god, with his bolts. In classical 2nd century Gandhara art, influenced by the Greeks, Vajrapani is depicted as Zeus. (At the time, Alexander the Great’s Greek Empire touched northern India, influencing art and culture in the area.)
Vajrapani a protector, not a bully
It is Vajrapani power that strips away our pride — as he did for the Brahmin in the Pali Sutta Ambattha. It is Vajrapani that embodies the power needed to overcome all the afflictive emotions. It is Vajrapani that gives us the will to progress even against the heavy weight of our vast harmful past karmas (past damaging deeds.) It is Vajrapani that symbolizes the discipline needed to practice each day.
It may seem that Vajrapani is a bully — the way he threatened the Brahmin, helping him overcome his pride — but it requires the strength of a protector, angry fierce power, to give us the discipline to overcome pride, greed, anger, hate and all the poisons. For this reason, millions of people around the world chant the peaceful mantra of Vajrapani every day — together with the other great Bodhisattvas. Even the peaceful form of Vajrapani is indestructibly irresistible.
Contrary to the classic bully, Vajrapani transforms our fear and feelings of being powerless into action and strength. He is, instead, the strong friend at school who teaches us to kung-fu the bully.
Meditation on Vajrapani. In the centre, his seed syllable and Vajrapani himself. Surrounding the mandala is the mantra of Vajrapani in Tibetan characters. Source: video embedded below.
Vajrapani mantra — chant daily to remove negative energy
Despite his power, Vajrapani is a Bodhisattva and has a peaceful aspect that anyone may appreciate, meditate on or practice. The mantra is a recommended daily chant, with or without any empowerment. Especially when faced with obstacles, many teachers instruct their students to recite Vajrapani’s mantra.
Many Buddhist students, for life, will chant the Mantras of the Three Great Bodhisattvas — as a way to keep strength, compassion and wisdom present in our present moment. The Three Bodhisattvas, of course, are: Vajrapani, Avalokiteshvara and Manjushri:
Vajrapani: Om Vajrapani Hum (In Tibetan “Om Benza Pani Hung”)
Avalokiteshvara: Om Mani Padme Hum (In Tibetan “Om Mani Peme Hung”)
Oṃ A Ra Pa Tza Na Dhīḥ (Tza is generally pronounced “cha” and when transliterated from Sanskrit is written “ca”.)
Video: various versions of the Vajrapani Chant with deity and mantra jewel mandala visualization:
Merits of the Mantra of Vajrapani
“Then said the Buddha, “You have been blessed as both Bodhisattva and Wrathful Deity by all the Buddhas in the past. The Buddhas to come will also bless you in both of these two forms. Now, I shall also bless you. You shall become the master of all the great devas. You should amancipate all sentient beings from Samsara and from miseries.”[3]
Wrathful Vajrapani surrounded by wisdom flames. In both wrathful and peaceful forms he is irresistibly powerful.
The mantra of Vajrapani is a very straight-forward one, easy, yet powerful: Om Vajrapani Hum. Om symbolizes many things, including the Five Buddhas the Five Wisdoms. Vajrapani (Thunderbolt holder, diamond-scepter holder, or Vajra Hand) is homage to the great Vajrapani. HUM is the word that “Destroys all suffering.”
According to the Tantra of the Supreme Origination of Vajrapani.[3]:
” If the disciple renders one obeisance to Vajrapani, he attains more merits than he would have secured through rendering numerous obeisances to myriads of Buddhas as many as the total grains of sands in ninety-two million Ganges Rivers… If he relies on Vajrapani as his Yidam Buddha and recites the Mantra, he will surely be protected by Vajrapani from all hindrances. No demons can hurt him, all illness will be cured, his merits will be increased and prosperity augmented. All his wishes will be fulfilled. Thus, the benefits of practicing this ritual are beyond description, nothing can afflict those who practice it. The practitioner of this ritual will also accomplish all the four activities — Pacifying, Enriching, Magnetizing and Wrathful. He will encounter no obstacles. Therefore, one should always rely on Vajrapani, take him as one’s shelter and refuge. Also, those who have chronic diseases will be cured through reciting the Mantra of Vajrapani.”
The peaceful aspect of Vajrapani — which is already fiery and plenty powerful — is an easy mantra to chant:
Om Vajrapani Hum
or Tibetan Pronunciation
Om Benza Pani Hung
ཨོཾ་བཛྲ་པཱ་ཎི་ཧཱུྂ༔
Deep throat singing version of Vajrapani’s mantra by Lama Tashi:
Wrathful Vajrapani: unbridled power
Unbridled is probably the wrong word, but the sense of overwhelming power defines the even more wrathful forms of Vajrapani, standing in an ocean of flames, hair standing on end, face transformed by wild fury.
Wrathful Vajrapani, with vajra in hand.
Wrathful Vajrapani are normally permission-based practices, due to their boundless power. Empowerment and teaching-guidance is needed to practice these forms. Wrathful practices are important in senior practice, as they are transformative. They ferocious style of meditation is aimed at transforming anger, hate and strong emotions into Enlightened characteristics. [For a detailed story on Wrathful deities, see>>]
Since Vajrapani is already indestructible, for most of us the more peaceful forms are all we’ll need to empower our lives, slap us up the back of the head when we are lazy and keep us on track.
In peaceful form, he is a noble warrior, ready to be our Hand of Protection and strength. In his wrathful form, no obstacle can stand.
From Tantra: Thunderbolt-Holder
From the Tantra of One-Hundred-and-Eight Praisings:
“The numerous Buddhas and Bodhisattvas were much pleased. Thereupon they blessed Vajrapani and named him the Thunderbolt-Holder, the Master of the Cosmos, and handed him the thunderbolt as the symbol of initiation. Then Vajrapani said to the Buddha, “O my Lord Bhaghavan! I am the protector of all Buddhas in the three times; I was the protector of the seven Buddhas in the past; I am the protector of the present Buddha and will be the protector of the nine-hundred-and-ninety-two3 Buddhas in the future. I shall be their protectors until all of the one thousand Buddhas in this Kalpa have completed their missions. I shall protect them from all hindrances. I have besought the Buddhas in the past to preach the Dharma, and shall beseech the Buddhas in the future to preach the Dharma; also I shall beseech all the present Buddhas to preach the Dharma. I pray you, the Perfect One, grant me your blessings.”
Vajrapani universal to nearly all Buddhist traditions
2nd-century Gandhara relief. Under Greek influence, Vajrapani became associated with Zeus (thunderbolt) and Heracles (hero protector).
Vajrapani is honored in early Pali Sutta as the “Protector of Buddha.” In Mahayana Sutra, he is one of the three great Bodhisattvas. In Vajrayana, Vajrapani is all of those, but also a fully Enlightened Buddha, a Protector, and a Yidam (Meditational Deity.)
Vajrapani is revered in all Buddhist countries — emphasized to different degrees — but universal:
In the West (Vajrayana): he is practiced variously as a Bodhisattva, Buddha, or Yidamk, depending on tradition.
In Cambodia: he is one of the three main deities of three monasteries (dating to 953 AD) who honour Buddha, Prajnaparamita, and Vajrapani.
In India: in the early period, Vajrapnai was mostly a protector of Shakyamuni, not yet thought of as a Bodhisattva, but already the Hand of the Buddha.
In Nepal, he takes different forms, and is an important deity.
In Tibet, Vajrapani has vast significance. He can appear peaceful and wrathful, in many forms. He can be Enlightened Buddha, Bodhisattva and Protector all at the same time. Although there are many protectors in Tibetan Buddhism, Vajrapani is synonymous with power.
In Japan, He is known as Shukongoshin (the “head vajra-wielding god”).
In Gandhara (Central Asia) , he is fused somewhat with Herakles (Roman Hercules) due to Greek influence after Alexander the Great’s invasion. He is associated also with Indra (and Zeus by the Greeks.)
Full Ambattha Sutta follows.
Ambattha Sutta
Pride Humbled
Thus have I heard. Once the lord was touring Kosala with a large number of monks, some five hundred, and he came to a Kosalan Brahmin village called Icchanankala. And he stayed in the dense jungle of Icchanankala. At that time the Brahmin Pokkharasati was living at Ukkhattha, a populous place, full of grass, timber, water and corn, which had been given to him by king Pasenadi of Kosala as a royal gift with royal powers.
And Pokkharasati heard say, “The ascetic Gotama, son of the Sakyans, who has gone forth from the Sakyan clan, is staying in the dense jungle of Icchanankala. And concerning that Blessed Lord a good report has been spread about, ‘This Blessed Lord is an Arahant, a fully enlightened Buddha, perfected in knowledge and conduct, a well-farer, knower of the worlds, unequalled trainer of men to be tamed, teacher of gods and humans, a Buddha, a Blessed Lord.’ He proclaims this world with its gods, Maras, Brahmas, the world of ascetics and Brahmins with its princes and people, having come to know it by his own knowledge. He teaches a Dhamma that is ending, in the spirit and in the letter, and he displays the fully perfected, thoroughly purified holy life. And indeed it is good to see such Arahants.”
Now, at that time Pokkharasati had a pupil, the youth Ambattha, who was a student of the Vedas, who knew the mantras, perfected in the Three Vedas, a skilled expounder of the rules and rituals, the lore of sounds and meanings and, fifthly, oral tradition, complete in philosophy and the marks of a great man, admitted and accepted by his master in the Three Vedas with the words, “What I know, you know; what you know, I know.”
And Pokkharasati said to Ambattha, “Ambattha, my son, the ascetic Gotama, son of the Sakyans, who has gone forth from the Sakyan clan, is staying in the dense jungle of Icchanankala. And concerning that Blessed Lord a good report has been spread about, , “This Blessed Lord is an Arahant, a fully enlightened Buddha, perfected in knowledge and conduct, a well-farer, knower of the worlds, unequalled trainer of men to be tamed, teacher of gods and humans, a Buddha, a Blessed Lord.’ Now you go to see the ascetic Gotama and find out whether this report is correct or not, and whether the Reverend Gotama is as they say or not. In that way we shall put the Reverend Gotama to the test.”
“Sir, how shall I find out whether the report is true, or whether the Reverend Gotama is as they say or not?”
“According to the tradition of our Mantras, Ambattha, the great man who is possessed of the thirty two marks of a great man has only two courses open to him. If he lives the household life he will become a ruler, a wheel-turning righteous monarch of the law, conqueror of the four quarters, who has established the security of his realm and is possessed of the seven treasures. These are, The Wheel Treasure, the Elephant Treasure, the Horse Treasure, the Jewel Treasure, the Woman Treasure, the Householder Treasure, and, as a seventh, the Counselor Treasure. He has more than a thousand sons who are heroes, of heroic stature, conquerors of the hostile army. He dwells having conquered the sea-girt land without a stick or sword, by the law. But if he goes forth from the household life into homelessness, then he will become an Arahant, a fully enlightened Buddha, one who draws back the view from the world. And, Ambattha, I am the passer-on of the Mantras, and you are the receiver.”
“Very good, sir” said Ambattha at Pokkharasati’s words, and he got up, passed by Pokkharasati with his right side, got into his chariot drawn by a mare and, accompanied by a number of young me, headed for the dense jungle of Icchanankala. He drove as far as the carriage would go, then alighted and continued on foot.
At that time a number of monks were walking up and down in the open air. Ambattha approached them and said, “Where is the Reverend Gotama to be found just now? We have come to see the Reverend Gotama.”
The monks considered Ambattha and thought, “This is Ambattha, a youth of good family and a pupil of the distinguished Brahmin Pokkharasati. The Lord would not mind having a conversation with such a young man.” And they said to Ambattha,
“That is his dwelling, with the door closed. Go quietly up to it, go on to the veranda without haste, cough, and knock on the bolt. The Lord will open the door to you.”
Ambattha went up to the dwelling and onto the veranda, coughed, and knocked. The Lord opened the door, and Ambattha went it. The young men entered, exchanged courtesies with the Lord, and sat down to one side. But Ambattha walked up and down while the Lord sat there, uttered some vague words of politeness, and then stood so speaking before the seated lord.
And the Lord said to Ambattha, “Well now, Ambattha, would you behave like this if you were talking to venerable and learned Brahmins, teachers of teachers, as you do with me, walking and standing while I am sitting, and uttering vague words of politeness?”
“No, Reverend Gotama. A Brahmin should walk with a walking Brahmin, stand with a standing Brahmin, sit with a sitting Brahmin, sit with a sitting Brahmin, and lie down with a Brahmin who is lying down. But as for those shaven little ascetics, menials, black scourings from Brahmas foot, with them it is fitting to speak just as I do with the Reverend Gotama.”
“But, Ambattha, you came here seeking something. Whatever it was you came for, you should listen attentively to hear about it. Ambattha, you have not perfected your training. Your conceit of being trained is due to nothing but inexperience.”
But Ambattha was angry and displeased at being called untrained, and he turned on the Lord with curses and insults. Thinking, “The ascetic Gotama bears me ill-will” he said, “Reverend Gotama, the Sakyans are fierce, rough spoken, touchy and violent. Being of menial origin, being menials, they do not honor, respect, esteem, revere or pay homage to Brahmins. With regard to this it is not proper that they [behave in such a manner and] do not pay homage to Brahmins. [He is complaining that they do not honor the rigid “caste system” of India. –BIONA webmaster] This was the first time Ambattha accused the Sakyans of being menials.
“But, Ambattha, what have the Sakyans done to you?”
“Reverend Gotama, once I went to Kapilavatthu on some business for my teacher, the Brahmin Pokkharasati, and I cam to the Sakyans meeting hall. And at that time a lot of Sakyans were sitting on high seats in their meeting hall, poking each other with their fingers, laughing and playing about together, and it seemed to me that they were just making fun of me, and no offered me a seat. With regard to this, it is not proper that they do not pay homage to the Brahmins.” This was the second time Ambattha accused the Sakyans of being menials.
“But, Ambattha, even the quail, that little bird, can talk as she likes in her own nest. Kapilavatthu is the Sakyans home, Ambattha. They do not deserve censure for such a trifle.”
“Reverend Gotama, there are four castes: The Khattiyas, the Brahmins, the merchants and the artisans. And of these four castes, three – the Khattiyas, the merchants, and the artisans – are entirely subservient to the Brahmins.” This was the third time Ambattha accused the Sakyans of being menials.
Then the Lord thought, “This young man goes too far is abusing the Sakyans. Suppose I were to ask after his clan name?” So he said, “Ambattha, what is your clan?”
“I am a Kanhayan, Reverend Gotama.”
“Ambattha, in former days, according to those who remember the ancestral lineage, the Sakyans were the masters, and you are descended from a slave girl of the Sakyans. For the Sakyans regard to king Okkaka, to whom his queen was dear and beloved, wishing to transfer the kingdom to her son, banished his elder brothers from the kingdom – Okkamukha, Karandu, Hatthiniya, and Sinipura. And these, being banished, made their home on the flank of the Himalayas beside a lotus pond where there was a growth of teak-trees. And for fear of contaminating their stock they cohabitated with their own sisters. Then King Okkaha asked his ministers and counselors, “Where are the princes living now?” And they told him. At this, King Okkaha exclaimed, “They are strong as Saka trees, these princes, they are real Sakyans!” And this how the Sakyans go their well-known name. And the king was the ancestor of the Sakyans.
“Now King Okkaha has a slave girl called Disa, who gave birth to a Kanha [dirty, black] child. The black thing, when it was born, exclaimed, “Wash me, mother! Bath me, mother! Deliver me from this dirt and I will bring you profit!” Because, Ambattha, just as people today use the term hobgoblin as a term of abuse, so in those days did they say Kanha. And they said, “As soon as he was born, he spoke! He is born a Kanha, a hobgoblin!” That is how, in former days according to those who remember the ancestral lineage, the Sakyans were the masters, and you are descended from a slave girl of the Sakyans.”
On hearing this, the young men said, “Reverend Gotama, do not humiliate Ambattha too much with talk of his being descended from a slave girl: Ambattha is well born, of a good family, he is very learned, he is well-spoken, a scholar, well able to hold his own in this discussion with the Reverend Gotama!”
Then the Lord said to the young men, “If you consider that Ambattha is ill-born, not of good family, unlearned, ill-spoke, unable to hold his own in this discussion with the ascetic Gotama, then let Ambattha be silent, and you conduct this discussion with me. But if you think he is well born, of a good family, he is very learned, he is well-spoken, a scholar, able to hold his own, then you be quiet and let him discuss with me.”
“Ambattha is well born, Reverend Gotama, of a good family, he is very learned, he is well-spoken, a scholar, able to hold his own. We shall be silent, he shall continue.”
Then the Lord said to Ambattha, “Ambattha, I have a fundamental question for you, which you will not like to answer. If you don’t answer, or if you evade the issue, if you keep silent or go away, your head will split into seven pieces. What do you think, Ambattha? Have you heard from old and venerable Brahmins, teachers of teachers, where the Kanhayans came from, or who was their ancestor?”
At this, Ambattha remained silent, and the lord said,
“Answer me now, Ambattha, this is not the time for silence. Whoever, Ambattha, does not answer a fundamental question put to him by a Tathágata by the third asking has his head split into seven pieces.”
And at that moment Vajrapani the Yaksha, holding up a huge iron club, flaming, ablaze and glowing, up in the sky just above Ambattha was thinking, “If this young man does not answer a proper question put to him by the Blessed Lord by the third time of asking, I’ll split his head into seven pieces!” The Lord saw Vajrapani, and so did Ambattha. And at the sight, Ambattha was terrified and unnerved, his hairs stood on end, and he sought protection, shelter, and safety from the Lord. Crouching down close to the Lord, he said, “What did the Reverend Gotama say? May the Reverend Gotama repeat what he said!”
“What do you think, Ambattha? Have you heard from old and venerable Brahmins, teachers of teachers, where the Kanhayans came from, or who was their ancestor?”
“Yes, I have heard it just as the Reverend Gotama said, that is where the Kanhayans came from, he was their ancestor”
Hearing this, the young men made a loud noise and clamor, “So Ambattha is ill-born, not of a good family, born of a slave girl of the Sakyans, and the Sakyans are Ambattha’s masters! We disparages the Ascetic Gotama, thinking he was not speaking the truth!”
Then the Lord thought, “It is too much, the way these young men humiliate Ambattha for being the ancestor of a slave girl. I must get him out of this.” So he said to the young men, “Don’t disparage Ambattha too much for being the ancestor of a slave girl! That Kahna was a mighty sage [Known more commonly today as Krishna –BIONA Webmaster.] He went to the south country, learnt the mantras of the Brahmins there, and then went to King Okkaka and asked for his daughter Maddarupi. And Okkaka, furiously angry, exclaimed, “So this fellow, the son of a slave girl, wants my daughter!” And put an arrow to his bow. But he unable either to shoot to arrow or to withdraw it. Then the ministers and the counselors came together to the Sage Kanha and said, “Spare the King, Reverend Sir, spare the king!”
“The king will be safe, but if he looses the arrow downwards, the earth will quake as far as his kingdom extends.”
“Reverend Sir, Spare the king, spare the land!”
“The king and the land will be safe, but if he looses the arrow upwards, as for as his realm extends the god will not let it rain for seven years.
“Reverend Sir, spare the king, Spare the land, and may the god let it rain!”
“The king and the land will be safe, and the god will let it rain, but if the king points the arrow at the crown prince, the prince will be completely safe.”
“Then the Ministers exclaimed, “Let King Okkaka point the arrow at the crown prince, the prince will be perfectly safe!” The king did so and the prince was unharmed. Then king Okkaka, terrified and fearful of divine punishment gave away his daughter to Maddarupi. So, young men, do not disparage Ambattha too much for being the ancestor of a slave girl. That Kahna was a mighty sage.”
Then the lord said, “Ambattha, what do you think? Suppose a Khattiya youth were to wed a Brahmin maiden, and there was a son of the union. Would that son of a Khattiya youth and a Brahmin maiden receive a seat and water from the Brahmins?”
“He would, Reverend Gotama.”
“Would they allow him to eat at funeral-rites, at rice-offerings, at sacrifices, or as a guest?”
“They would, Reverend Gotama.”
“Would they teach him mantras or not?”
“They would, Reverend Gotama.”
“Would they keep their women covered or uncovered?”
“Uncovered, Reverend Gotama.”
“But would the Khattiyas sprinkle him with the Khattiya consencration?”
“No, Reverend Gotama.”
“Why not?”
“Because, Reverend Gotama, he is not well born on his mothers side.”
“What do you think, Ambattha? Suppose a Brahmin youth were to wed a Khattiya maiden, and there was a son of the union. Would that son of a Khattiya youth and a Brahmin maiden receive a seat and water from the Brahmins?”
“He would, Reverend Gotama.”
“He would, Reverend Gotama.”
“Would they allow him to eat at funeral-rites, at rice-offerings, at sacrifices, or as a guest?”
“They would, Reverend Gotama.”
“Would they teach him mantras or not?”
“They would, Reverend Gotama.”
“Would they keep their women covered or uncovered?”
“Uncovered, Reverend Gotama.”
“But would the Khattiyas sprinkle him with the Khattiya consecration?”
“No, Reverend Gotama.”
“Why not?”
“Because, Reverend Gotama, he is not well born on his fathers side.”
“So, Ambattha, the Khattiyas, through a man taking a woman or a woman taking a man, are senior to the Brahmins. What do you think, Ambattha? Take the case of a Brahmin who, for some reason, has had his head shaved by the Brahmins, has been punished with a bag of ashes and banished from the country or the city. Would he receive a seat and water from the Brahmins?”
“No, Reverend Gotama.”
“Would they allow him to eat at funeral-rites, at rice-offerings, at sacrifices, or as a guest?”
“No, Reverend Gotama.”
“Would they teach him mantras, or not?”
“They would not, Reverend Gotama.”
“Would they keep their women covered or uncovered?”
“Covered, Reverend Gotama.”
“What do you think, Ambattha? Take the case of a Khattiya who, for some reason, had his head shaved by the Khattiyas, has been punished with a bag of ashes and banished from the country or the city. Would he receive a seat and water from the Brahmins?”
“He would, Reverend Gotama.”
“Would they keep their women covered or uncovered?”
“Uncovered, Reverend Gotama.”
“But that Khattiya has so far reached the extreme of humiliation that he has … been banished from the country or the city. So even if a Khattiya has suffered extreme humiliation, he is superior and the Brahmins inferior.
“Ambittha, this verse was pronounced by Brahma Sanankumara:
“The Khattiya’s best among those who value clan;
He with knowledge and conduct is best of Gods and men.”
“This verse was rightly sung, not wrongly, rightly spoken, not wrongly, connected with profit, not unconnected. And, Ambattha, I too say this,
“The Khattiya’s best among those who value clan:
He with knowledge and conduct is best of Gods and men.”
“But, Reverend Gotama, what is this conduct, what is this knowledge?”
“Ambattha, it is not from the standpoint of the attainment of unexcelled knowledge-and-conduct that reputation based on birth and clan is declared, nor on the conceit which says: “You are worthy of me, you are not worthy of me! For wherever there is a giving, a taking, or a giving and taking in marriage, there is always this talk and this conceit … But those who are enslaved by such things are far from the attainment of the unexcelled knowledge-and-conduct, which is attained by abandoning all such things!”
“But, Reverend Gotama, what is this conduct, what is this knowledge?”
“Ambattha, a Tathágata arises in this world, an Arahant, fully-enlightened Buddha, endowed with wisdom and conduct, Well-Farer, Knower of the worlds, incomparable Trainer of men to be tamed, Teacher of Gods and humans, enlightened and blessed. He, having realized it by his own super-knowledge, proclaims this world with its Devas, Maras and Brahmas, its princes and people. He preaches the Dhamma which is lovely in its beginning, lovely in its middle, lovely in its ending, in the spirit and in the letter, and displays the fully-perfected and purified holy life.A disciple goes forth and practices the moralities; he guards the sense-doors, etc.; attains the four jhanas. Thus he develops conduct. He attains various insights, and the cessation of the corruptions…And beyond this there is no further development of knowledge and conduct that is higher or more perfect.
“But, Ambattha, in the pursuit of this unexcelled attainment of knowledge and conduct, there are four paths of failure. What are they? In the first place, an ascetic or Brahmin who has not managed to gain this unexcelled attainment, takes his carrying-pole and plunges into the depths of the forest thinking: ” I will live on windfalls.” But in this way he only becomes an attendant on one who has attained. This is the first path of failure. Again, an ascetic or Brahmin, being unable to live on windfalls, takes a spade and basket, thinking: “I will live on tubers and roots.”…This is the second path of failure. Again, an ascetic or Brahmin, being unable to live on tubers and roots, makes a fire-hearth at the edge of a village or small town and sits tending the flame…This is the third path of failure. Again, an ascetic or Brahmin, being unable to tend the flame, erects a house with four doors at the crossroads thinking: “Whatever ascetic or Brahmin arrives from the four quarters, I will honor to the best of my strength and ability.” But in this way he only becomes an attendant on one who has attained to unexcelled knowledge and conduct. This is the fourth path of failure.
“What do you think, Ambattha? Do you and your teacher live in accordance with this unexcelled knowledge and conduct?” “No indeed, Reverend Gotama! Who are my teacher and I in comparison? We are far from it!”
“Well then, Ambattha, could you and your teacher, being unable to gain this, go with your carrying-poles into the depths of the forest, intending to live on windfalls?” “No. Indeed, Reverend Gotama.”
“Well then, Ambattha, could you and your teacher, being unable to gain this, live on tubers and roots, … sit tending the flame, … erect a house …?” “No, indeed, Reverend Gotama.”
“And so, Ambattha, not only are you and your teacher incapable of attaining this unexcelled knowledge and conduct, but even the four paths of failure are beyond you. And yet you and your teacher the Brahmin Pokkharasati utter these words: “These shaven little ascetics, menials, black scrapings from Brahma’s foot, what converse can they have with Brahmins learned in the Three Vedas?” – even though you can’t even manage the duties of one who has failed. See, Ambattha, how your teacher has let you down!”
“Ambattha, the Brahmin Pokkharasati lives by the grace and favor of King Pasenadi of Kosala. And yet the King does not allow him to have audience face to face. When he confers with the King it is through a curtain. Why should the King not grant audience face to face to one on whom he has bestowed a proper and blameless source of revenue? See how your teacher has let you down!”
“What do you think, Ambattha? Suppose King Pasenadi was sitting on the neck of an elephant or on horseback, or was standing on the chariot-mat, conferring with his ministers and princes about something. And suppose he were to step aside and some workman or workman’s servant were to come along and stand in his place. And standing there he might say: “This is what King Pasenadi of Kosala says!” “Would he be speaking the King’s words, as if he were the King’s equal?” “No, indeed, Reverend Gotama.”
“Well then, Ambattha, it is just the same thing. Those who were, as you say, the first sages of the Brahmins, the makers and expounders of the mantras, whose ancient verses are chanted, pronounced and collected by the Brahmins of today – Atthaka, Vamaka, Vamadeva, Vessamitta, Yamataggi, Angirasa, Bharadvaja, Vasettha, Kassapa, Bhagu 21 – whose mantras are said to be passed on to you and your teacher: yet you do not thereby become a sage or one practised in the way of a sage – such a thing is not possible.
“What do you think, Ambattha? What have you heard said by Brahmins who are venerable, aged, the teachers of teachers? Those first sages, Attaka, … Bhagu – did they enjoy themselves, well-bathed, perfumed, their hair and beards trimmed, adorned with garlands and wreaths, dressed in white clothes, indulging in the pleasures of the five senses and addicted to them, as you and your teacher do now?” “No, Reverend Gotama.”
“Or did they eat special fine rice with the black spots removed, with various soups and curries, as you and your teacher do now?” “No, Reverend Gotama.”
“Or did they amuse themselves with women dressed up in flounces and furbelows, as you and your teacher do now?” “No, Reverend Gotama.”
“Or did they ride around in chariots drawn by mares with braided tails, that they urged on with long goad-sticks?” “No, Reverend Gotama.”
“Or did they have themselves guarded in fortified towns with palisades and barricades, by men with long swords …?” “No, Reverend Gotama.”
“So, Ambattha, neither you nor your teacher are a sage or one trained in the way of a sage. And now, as for your doubts and perplexities concerning me, we will clarify these by your asking me, and by my answering your questions.”
Then, descending from his lodging, the Lord started to walk up and down, and Ambattha did likewise. And as he walked along with the Lord, Ambattha looked out for the thirty-two marks of a Great Man on the Lord’s body. And he could see all of them except for two. He was in doubt and perplexity about two of these marks: he could not make up his mind or be certain about the sheathed genitals or the large tongue.
And the Lord, being aware of his doubts, effected by his psychic power that Ambattha could see his sheathed genitals, and then, sticking out his tongue, he reached out to lick both ears and both nostrils, and then covered the whole circle of his forehead with his tongue. Then Ambattha thought:
“The ascetic Gotama is equipped with all the thirty-two marks of a Great Man, complete and with none missing.” Then he said to the Lord:
“Reverend Gotama, may I go now? I have much business, much to do.”
“Ambattha, do what you now think fit.” So Ambattha got back into his chariot drawn by mares and departed.
Meanwhile the Brahmin Pokkharasati had gone outside and was sitting in his park with a large number of Brahmins, just waiting for Ambattha. Then Ambattha came to the park. He rode in the chariot as far as it would go, and then continued on foot to where Pokkharasati was, saluted him, and sat down to one side. Then Pokkharasati said:
“Well, dear boy, did you see the Reverend Gotama?” “I did, Sir.”
“And was the Reverend Gotama such as he is reported to be, and not otherwise? And is he of such nature, and not otherwise?” “Sir, he is as he is reported to be, and he is of such nature and not otherwise. He is possessed of the thirty-two marks of a Great Man, all completed, with none missing.”
“But was there any conversation between you and the ascetic Gotama?” “There was, Sir.”
“And what was this conversation about?” So Ambattha told Pokkharasati all that had passed between the Lord and himself.
At this Pokkharasati exclaimed:
“Well, you’re a fine little scholar, a fine wise man, a fine expert in the Three Vedas! Anyone going about his business like that ought when he dies, at the breaking-up of the body, to go to the downfall, to the evil path, to ruin, to hell! You have heaped insults on the Reverend Gotama, as a result of which he has brought up more and more things against us! You’re a fine little scholar!” He was so angry and enraged that he kicked Ambattha over, and wanted to start out at once to see the Lord.
But the Brahmins said: “It is far too late, Sir, to go to see the ascetic Gotama today. The Reverend Pokkharasati should go to see him tomorrow.”
Then Pokkharasati, having had fine hard and soft food prepared in his own home, set out by the light of torches from Ukkattha for the jungle of Icchanankala. He went by chariot as far as possible, then continued on foot to where the Lord was. Having exchanged courtesies with the Lord, he sat down to one side and said:
“Venerable Gotama, did not our pupil Ambattha come to see you?”
“He did, Brahmin.”
“And was there any conversation between you?
“There was.”
“And what was this conversation about?”
Then the Lord told Pokkharasati all that had passed between him and Ambattha. At this, Pokkharasati said to the Lord: “Reverend Gotama, Ambattha is a young fool. May the Reverend Gotama pardon him.”
“Brahmin, may Ambattha be happy.”
Then Pokkharasati looked out for the thirty-two marks of a Great Man on the Lord’s body and he could see all of them except for two: the sheathed genitals and the large tongue; but the Lord set his mind at rest about these. Then, descending from his lodging, the Lord started to walk up and down, and Pokkharasati did likewise. And as he walked along with the Lord, Pokkharasati looked out for the thirty-two marks of a Great Man on the Lord’s body. And he could see all of them except for two. He was in doubt and perplexity about two of these marks: he could not make up his mind or be certain about the sheathed genitals or the large tongue
And the Lord, being aware of his doubts, effected by his psychic power that Pokkharasati could see his sheathed genitals, and then, sticking out his tongue, he reached out to lick both ears and both nostrils, and then covered the whole circle of his forehead with his tongue. Then Ambattha thought: “The ascetic Gotama is equipped with all the thirty-two marks of a Great Man, complete and with none missing.” Then he said to the Lord: “Reverend Gotama, may I go now? I have much business, much to do.”
“Pokkharasati, do what you now think fit.”
And Pokkharasati said to the Lord: “May the Reverend Gotama accept a meal from me today together with his order of monks!” And the Lord consented by silence.
Seeing his acceptance, Pokkharasati said to the Lord:
“It is time, Reverend Gotama, the meal is ready.”
And the Lord, having dressed in the early morning and taken his robe and bowl, went with his order of monks to Pokkharasati’s residence, and sat down on the prepared seat. Then Pokkharasati personally served the Lord with choice hard and soft food, and the young men served the monks. And when the Lord had taken his hand from the bowl, Pokkharasati sat down to one side on a low stool.
And as Pokkharasati sat there, the Lord delivered a graduated discourse on generosity, on morality and on heaven, showing the danger, degradation and corruption of sense-desires, and the profit of renunciation. And when the Lord knew that Pokkharasati’s mind was ready, pliable, free from the hindrances, joyful and calm, then he preached a sermon on Dhamma in brief: on suffering, its origin, its cessation, and the path. And just as a clean cloth from which all stains have been removed receives the dye perfectly, so in the Brahmin Pokkharasati, as he sat there, there arose the pure and spotless Dhamma-eye, and he knew:
“Whatever things have an origin must come to cessation.”
And Pokkharasati, having seen, attained, experienced and penetrated the Dhamma, having passed beyond doubt, transcended uncertainty, having gained perfect confidence in the Teacher’s doctrine without relying on others, said: “Excellent, Lord, excellent! It is as if someone were to set up what had been knocked down, or to point out the way to one who had got lost, or to bring an oil-lamp into a dark place, so that those with eyes could see what was there. Just so the Blessed Lord has expounded the Dhamma in various ways … I go with my son, my wife, my ministers and counselors for refuge to the Reverend Gotama, to the Dhamma and to the Sangha. May the Reverend Gotama accept me as a lay-follower who has taken refuge from this day forth as long as life shall last! And whenever the Reverend Gotama visits other families or lay-followers in Ukkattha, may he also visit the family of Pokkarasati! Whatever young men and maidens are there will revere the Reverend Gotama and rise before him, will give him a seat and water and will be glad at heart, and that will be for their welfare and happiness for a long time.”
“Well said, Brahmin!”
NOTES
[1] Ambattha Sutta, Pride humbled. Translation from BuddhaSutra.com
[2] Vajravidarana Sutra
[3] Tantra of the Supreme Origination of Vajrapani, quoted in Esoteric Teachings of Tibetan Tantra by C.A. Muses.
Suryagupta, one of the great Eighty-four Mahasiddas (7th/8th century), had countless visions of glorious Mother Tara. She so cherished the great master — also known as Ravigupta or “Nyi ma be pa” in Tibetan — that she first cured him of leprosy. (As recorded by the Indian scholar Vajrasana of Bodhgaya in the 11th century). [1]
Interestingly, even though Tara instantly cured him of Leprosy, she left one tiny sore on his forehead. When he asked her why, she replied:
“Formerly you were born as a hunter, killed animals and in the end set fire to a forest. In consequence of this, you were reborn in Hell and this is your last rebirth of the 500 rebirths in Hell, and saying so, she bestowed on him the sadhana, accompanied by a stotra. The Tara said with their help, one may perform any kind of magic rite. I shall grant you miraculous powers (siddhi).” [1]
Embedded below are video visualizations with the mantras sung by the amazing Yoko Dharma.
21 Miraculous and varied forms of Tara
Famously, She taught him Her mysterious and wrathful forms, with each of the 21 Taras visualized with unique form, symbols and attributes. (There were actually 23 Taras, more on this later.) The later master Atisha Dipamkara (982-1054) transmitted a different visualization tradition — with all of the 21 Taras appearing seated with two arms, with only minor variances in colour and expression.
The intense practice of the 21 Taras according to Surya Gupta required separate visualizations, mantras, sadhanas (practice text) and interpretations — although the actual versus of the 21 Tara’s praise were the same as in the Atisha system. In the Atisha version, there is only the one mantra, sadhana and the images are relatively similar.
[NOTE: Individual Tara images illustrated here are by the illustrious artist V.V. Sapar [See our feature interview with V.V. Sapar here>>] commissioned and directed by Dzongsar Khyentse Rinpoche. Dzongsar Khyentse Rinpoche, out of generosity, makes these wonderful high-resolution images available for free download on the Khyentse Foundation website>>]
In the Surya Gupta tradition of 21 Taras, each Tara manifests with different appearances. Paintings by V.V. Sapar.
Separate mantras and visualizations for each Tara
Although both systems of 21 Taras can be practiced as a daily praise song — a traditional practice in Tibetan Buddhism — using the same praise language, the Surya Gupta practice is more involved and demanding, not just in terms of visualization. The initiation cycle can take days, especially if one wishes to practice the sadhanas and special mantras. There is a sadhana for each of the 21 Taras, with a self-generation and mantra for each.
[Note: although we are covering the images and descriptions and praise for each Tara below, we’ve left out the permission-required mantras. These, together with the images and Sadhanas can be found in English in Tara in the Palm of Your Hand, by H.E. Zasep Rinpoche. The mantras can be “read” but should not be spoken without transmission. The praise can be spoken or sung by anyone with significant stated benefits.]
For the full story of Surya Gupta, see section under the Taras.
Buddha Weekly Video Tara 15
mantra chanted by Yoko Dharma with illustration by Niels Petersen:
Tara 15 Tara the Great Peaceful One Who Provides Virtues and Goodness
Maha Shanti Tara / She Wa Chen Mo Am Gelek Ter Wi Drolma
Tara 15 Tara the Great Peaceful One Who Provides Virtues and Goodness: Maha Shanti Tara / She Wa Chen Mo Am Gelek Ter Wi Drolma. Painting by V.V. Sapar.
Power or Rite: cleansing, purification, praised in terms of her Dharmakaya aspect
Seed syllable NI
Colour: white
Number of arms: six
Peaceful or wrathful: peaceful
Praise
Homage to you, the happy, virtuous, peaceful one,
Who act from the eternal bliss of Nirvana,
And who with the pure sounds of SOHA and OM
Eliminate even the strongest unwholesome karmas.
Buddha Weekly Video: Tara 16
Tara 16 Tara Destroyer of All Attachment
Raga Nisudana Tara / Chagpa Jom Pi Drolma
Tara 16 Tara Destroyer of All Attachment: Raga Nisudana Tara / Chagpa Jom Pi Drolma. Painting by V.V. Sapar.
Power or Rite: cleansing, purification, praised in terms of her Dharmakaya aspect
Seed syllable A (red)
Colour: coral red
Number of arms: two
Peaceful or wrathful: slightly wrathful
Praise
Homage to you who turn the sharp Wheel of Dharma
For those who love the teachings,
And who crush all inner and outer enemies,
With the ten syllable mantra and the seed syllable HUM.
Buddha Weekly Video Tara 17
Tara 17 Tara Accomplisher of Joy and Bliss
Sukha Sadhana Tara / Dewa Drub Pe Drolma
Tara 17 Tara Accomplisher of Joy and Bliss: Sukha Sadhana Tara / Dewa Drub Pe Drolma. Painting by V.V. Sapar.
Power or Rite: Binding thieves, praised for wrathful activity of shaking the three worlds.
Seed syllable SHA
Colour: orange
Number of arms: two
Peaceful or wrathful: peaceful
Praise
Homage to you who stamp your feet while reciting the sound of TURE,
Whose essence syllable is HUM;
You cause Mount Meru, Mandhara and Vindhya
And all three worlds to tremble and shake.
Buddha Weekly Video Tara 18
Tara 18 Victorious Tara Who Increases Realizations
Sita Vijaya Tara / Rab Tu Gye Pi Drolma
Tara 18 Victorious Tara Who Increases Realizations: Sita Vijaya Tara / Rab Tu Gye Pi Drolma. Painting by V.V. Sapar.
Power or Rite: Curing leprosy and Naga diseases (as Tara cured Surya Gupta.) Praised for dispelling poisons of all kinds.
Seed syllable KE
Colour: white
Number of arms: four
Peaceful or wrathful: peaceful
Praise
Homage to you who hold in your hand
A beautiful moon resembling a celestial lake;
Saying TARA twice, and the letter PHAT
You dispel poisons completely and forever.
Buddha Weekly Video: Tara 19
Tara 19 Tara, Extinguisher of All Suffering
Dukha Dahana Tara / Duk Ngal Sek Pi Drolma
Tara 19 Tara, Extinguisher of All Suffering: Dukha Dahana Tara / Duk Ngal Sek Pi Drolma. Painting by V.V. Sapar.
Power or Rite: Curing leprosy and Naga diseases (as Tara cured Surya Gupta.) Praised for dispelling poisons of all kinds.
Seed syllable ZA
Colour: white
Number of arms: two
Peaceful or wrathful: peaceful
Praise
Homage to you on whom the lords of the hosts of devas rely,
And also the lords of the Gandharvas;
By the splendor of your joyful armour,
You eliminate arguments and nightmares as well.
Buddha Weekly Video Tara 20
Tara 20 Tara, Source of All Powerful Attainments
Sidhi Sambhava Tara / Ngyu Drob Jung Pi Drolma
Tara 20 Tara, Source of All Powerful Attainments: Sidhi Sambhava Tara / Ngyu Drob Jung Pi Drolma. Painting by V.V. Sapar.
Power or Rite: Dispelling fevers and epidemics.
Seed syllable TSE
Colour: orange
Number of arms: two
Peaceful or wrathful: peaceful
Praise
Homage to you whose two eyes
Are so beautiful and bright, like the sun or moon;
Saying HARA twice, and TUTTARE again
You quell and eliminate the most fearful epidemics.
Tara 21 Tara of the Perfection of Wisdom and Compassion
Paripurana Tara / Yong Zog Jed Pi Drolma
Tara 21 Tara of the Perfection of Wisdom and Compassion: Paripurana Tara / Yong Zog Jed Pi Drolma. Painting by V.V. Sapar.
Power or Rite: Rite is for “sky going” to the Akanishtha Pureland in this very life; praised for subduing evil spirits and zombies.
Seed syllable PHE
Colour: white
Number of arms: two
Peaceful or wrathful: slightly wrathful
Praise
Homage to you who by embodying the three Ultimates
Are perfect with the strength of peace,
Able to eliminate maras, Dons, zombies, and Yakshas;
TURE is the most exalted syllable of the Supreme.
Story of Surya Gupta
The Mahasiddha Surya Gupta and Taras.
From the Blue Annals (part 14, chapter 11, pages 672-673) of Go Lotsawa Zhonnu Pal (1392-1481):
“The Cycle of the Tārā transmitted by Ravigupta (nyi ma sbas pa). “It is said that in the country of Kashmira there had been an image of the Ta’u Tārā endowed with miraculous powers (siddhi) in the Temple of rang byung lha lnga, lepers after worshiping the image were cured of their ailment.
About that time the acharya Ravigupta (nyi ma sbas pa), who was learned in the five sciences and especially in the Tantra, was attacked by leprosy (klu’i gnod pa). He built a hut for himself to the west of the vihara, and prayed for three months. Then the {R1051} temple’s gate moved (by itself) westwards, and the Tārā said: What is your wish? and the acharya replied: I wish to be cured of leprosy. In that very moment his entire body, except for a small sore on his forehead, assumed its former appearance. He asked: What was the reason for not curing the sore on the forehead? The Tārā replied Formerly you were born as a hunter, killed animals and in the end set fire to a forest. In consequence of this, you were reborn in Hell and this is your last rebirth of the 500 rebirths in Hell, and saying so, she bestowed on him the sadhana, accompanied by a stotra. The Tara said with their help, one may perform any kind of magic rite. I shall grant you miraculous powers (siddhi).
After that the acharya composed a magic rite which corresponded to the twenty one sādhanas, as well as general rites and their branches. He taught it to Chandragarbha. The latter to Jetari. The latter to Vāgiśhvara (Ngaggi dbang phyug). The latter to Śhraḍhākara. The latter to Tathāgata Rakshita. The latter to Dānaśhila, who bestowed it on Mal gyo lo tsa ba. In the translation by Mal gyo the sādhanas and the magic rites were arranged in separate sections, but in the translation by the Khro phu lo tsa ba the magic rites were added in the end of each of the propitiation rites. {(20b)}
Its Lineage: Tārā, Ānanda (Kun dga’ bo), the arhat Madhyantika (dgra bcom ri ma gun pa), Krrssnnavāsinn (Kṛśṇa’i gos can), the Kashmirian Ravigupta (Kha che nyi ma sbas pa), Rāhulaśrī, Vindaśrī, panchen sakyaśrī(bhadra). The latter bestowed it on khrophu lo tsa ba, bla chen bsod dbang, rin po che pa, tshad ma’i skyes bu and bu rin po che. mal gyo preached it to sa chen. The latter to rtse mo. The latter to the Venerable One (rjebtsun), who composed many {R1052} text books on the system, and taught it to ‘chims chos seng, the Dharmasvimin ‘jam gsar, rong pa rgwa lo, shes rab seng ge, dpal ldan seng ge, the bla ma dam pa bsod nams rgyal mtshan, the mahāupādhyāya shes rdor pa, chos sgo ba choskyi rgya mtshan, and rgod phrug grags pa ‘byung gnas. I obtained it from the latter.”
The Three Great Bodhisattvas represent the three main focuses of Buddhist Practice — to cultivate Wisdom, Compassion and the Power of Enlightened Activity.
Thought of in another way, the Three Great Bodhisattvas represent the Three Main Qualities and Perfections of the Buddha — the three qualities we need to bring into our lives to walk the Enlightened Bodhisattva Path.
A Tibetan Thangka for the veneration of the Three Great Lords of the World: Manjushri yellow/orange in the center with a wisdom sword, White Avalokiteshvara our left, and Vajrapani the great and ferocious Bodhisattva of Power in his wrathful standing form (He also has a peaceful blue form.). In this case, Avalokiteshvara appears as four armed Chenrezig white, seated on a lotus.
In one beautiful and empowering practice, these are represented by the “Three Lords of the World” — the three great Bodhisattva heroes who promised to remain in Samsara until all sentient beings are rescued — Manjushri, Bodhisattva of Wisdom; Avalokiteshvara, Bodhisattva of Compassion; and Vajrapani, Bodhisattva of Power.
Three Great Bodhisattvas in Sutra
These great Bodhisattvas speak often in Sutra (Sutta, Pali), usually with folded hands, baring their shoulder to ask Shakyamuni Gautama Buddha an important question. Sometimes, they are the focus of the Sutra, as with Avalokiteshvara speaking (with Shakyamuni Buddha listening) to the Heart Sutra— one of the most important sutras in Mahayana Buddhism.
A Sutra cover with embossed images of the Three Great Ones: Avalokiteshvara (center) Manjushri (our left) and Vajrapani (our right). Depending on which Bodhisattva is the main focus, he may appear in the center. If we are focused on Compassion mainly, Avalokiteshvara would be in the center, as in this image from Himilayan Art.
Vajrapani takes a central role as the questioner in the 300-plus pages of the Mahavairocana Sutra. He is also Shakyamuni’s great defender in early Pali Sutta. [See this feature on Vajrapani>> ]
Manjushri, of course, is central in all forms of Mahayana Buddhism and many Sutras and Tantras, as the supreme Wisdom of all the Buddhas manifested.
A classic antique statue of the Three Great Ones, with Manjushri in the Center. Himalayan Art. All three are in the standing forms.
Why these Three Out of the Eight Great Ones
In Buddhism, especially Mahayana, the three great Bodhisattvas, called the Three Lords of the World are the most important practice. Why? Because they remain in our world, working to help us.
There are Eight Great Bodhisattvas, traditionally, in Buddhism — [see this special feature on the Eight Great Bodhisattvas>>] — so why, in many temples and practices are these three singled out. Because these three represent the three great qualities we aspire to manifest in our practice and lives.
Although the main focus seems to be on Wisdom and Compassion — the two great “wings of Enlightenment” —Manjushri (Manjusri) for Wisdom, Avalokiteshvara (Chenrezig, Guanyin) for Compassion — equally important is the key practice element of Buddhism, karmic activity.
Another beautiful classic of the Three Lords of the World with Manjushri in the center and all three Bodhisattvas standing. Himalayan Art.
The first teaching of the Buddha in Deer Park was on the Four Noble Truths and Eightfold Path — which are almost entirely focused on karma and actions and precepts. This makes Power the third Bodhisattva or Buddha characteristic, embodied by Vajrapani — the activity of karma and Enlightened “Power.” Due to his importance, Vajrapani appears the most powerful of all the Bodhisattvas, wielding his great lightning bolt Vajra. [For a video on the Four Noble and the Eightfold Path>>]
A very old Mongolian painting of the Three Lords of the World. Himalayan Art.
Wisdom and Compassion — Plus One!
Wisdom and Compassion are the two essential qualities required for Enlightenment. It is said that if one has Wisdom but not Compassion, one will become a Pratyekabuddha — an “enlightened loner” who works only for his own liberation. If one has compassion but not wisdom, one will become a Bodhisattva — one who works for the liberation of all beings. Enlightenment requires both.
The Three Lords of the World embody these two qualities in perfect balance and are therefore the most important practice for those seeking Enlightenment — with the addition of “power” and activity, since “karma” or activity is the force that traps all beings in Samsara.
Featured: In Gelugpa Buddhism, the importance of the Three Bodhisattvas are embodied in the great Lama Tsongkhapa, who is the emanation of all three. For Gelugpa practitioners, practicing Lama Tsongkahap is the same as practicing the Three Great Lords of the World.
Video of Lama Tsongkhapa’s Migstema, which is a praise to his three emanations and to the great Buddha from the Land of Snows:
Manjushri, Bodhisattva of Wisdom
Manjushri is the Bodhisattva of Wisdom, the embodiment of all the Buddhas’ wisdom. He is often shown holding a sword in his right hand which cuts through conceptual delusions, and a lotus blossoms in his left hand which represents the purity of his mind.
He is usually portrayed as a young prince, beautiful and serene, with golden skin. His name means “Gentle Glory”. He is often called “Youthful Manjushri.”
Visualizing Orange Manjushri with wisdom sword in his right hand and Prajnaparamita Sutra in his left on a lotus flower.
Avalokiteshvara Chenrezig, Bodhisattva of Compassion
Avalokiteshvara (Chenrezig in Tibetan) is the Bodhisattva of compassion and the patron deity of Tibet. He is often shown with eleven heads, representing his all-seeing wisdom, and a thousand hands, representing his ability to help all beings.
The compassionate Buddha, 4-Armed Chenrezig. Normally Nyung Nye practice requires empowerment, although it can be undertaken with most Kriya Tantra empowerments, including Tara.
His name often translates from Sanskrit to English as, “Lord who Looks Down on the Suffering of All Beings”.
Avalokiteshvara has many forms including “the Pacifier of War” — in the 25th chapter of the Lotus Sutra it specifies he can appear as any form of a human, animal, bird, god, zombie, monster, and all of the other Bodhisattvas and Buddhas! [To read the 25th chapter on Avalokiteshvara Guanyin, see>>]
Vajrapani is the Bodhisattva of Power, the embodiment of the power of all the Buddhas. He is often shown holding a vajra (thunderbolt) in his right hand and a lotus blossom in his left.
Vajrapani, Hand of Buddha, the very power of Enlightened Mind, surrounded by other members of the Vajra Buddha family: Akshobya Buddha and Manjushri.
He is usually portrayed as a muscular man, with dark skin, representing his power. His name means “Lord of the Vajra”. He also has a “wrathful form” where his face transforms into the angry face of an awesome Raksha being, his muscles bulge and he “hulks” up into the Incredible Hulk aspect of the Bodhisattva of Power.
The Three Great Bodhisattvas: Three Lords of the World — Manjushri, Bodhisattva of Wisdom, Avalokiteshvara Chenrezig, Bodhisattva of Compassion, Vajra are therefore the most important practice for those seeking Enlightenment. They embody the three essential qualities required for Enlightenment — Wisdom, Compassion and Power — in perfect balance.
A very old thangka with the Three Great Ones and assembly.
In addition, they are also the most important practice for those seeking to help others, since they remain in our world, working to help us. Their compassion and power are always available to those who call on them.
The Three Muskateers of Buddhism: All for One and One for All
This famous line, “Tous pour un, un pour tous” (All for one, and one for all) is a motto traditionally associated with the titular heroes of the novel The Three Musketeers written by Alexandre Dumas père, first published in 1844. This could equally apply to the Three Great Bodhisattvas — the Three Muskateers of Buddhism. Like the Muskateers in the literary masterwork, they are heroes working to benefit the downtrodden and suffering. Like the Muskateers, they are the essence of One for All, All for One.
In Buddhism, the concept of Shunyata underscores that all Bodhisattvas and Buddhas are of One Essence. Even though we say Avalokiteshvara represents Compassion and Manjushri Wisdom and Vajrapani is Power, they are all fully Enlightened Beings. They continue to work in our world — hence, the term Bodhisattva, the heroes who stay in our world to help us even though they are fully Enlightened — and they may each have a focus, but all are complete Buddhas. The essence of One. Literally, All for One and One for All.
Another Sutra cover with the Three Great Ones.
Representations of the Three Lords
On some Thangkas you’ll see Manjushri in the center and Avalokiteshvara left with Vajrapani right. On others, Avalokiteshvara is in the center. Others, Vajrapani. This is a matter of focus. If your practice is especially focused on Wisdom, Manjushri may appear in the center — this is the most common assembly, with Avalokiteshvara left and Vajrapani right.
If your practice is focused on compassion, Avalokiteshvara will appear in the centre. If focused on power, Vajrapani.
The important thing to remember is that they are all One Essence, and that each is a completely Enlightened Buddha — even though they continue to work in our world to help us achieve Enlightenment. They embody the Three Pillars of Buddhism — Wisdom, Compassion and Power — in perfect balance. And they are always available to help us, if we only call on them.”
Many forms of Manjushri: Top right ferocious Yamantaka (two arms), top centre Yamantaka with nine heads — Manjushri’s head on top — top right a rarer tantric form, centre bottom Orange Manjushri with Wisdom Sword, bottom right centre Peaceful Black Manjushri, bottom Right Wrathful black Manjushri and bottom left, the syllable Hum on a Lotus. For a feature on the many aspects of Manjushri, see>>
3 Bodhisattvas, 3 Aspects of Practice
The Three Great Bodhisattvas: Three Lords of the World — Manjushri, Bodhisattva of Wisdom, Avalokiteshvara Chenrezig, Bodhisattva of Compassion, Vajrapani the Power of Enlightened Activity (Karma) are important for all Buddhist practitioners to keep in mind. By focusing on the Three Great Lords of the World, we focus on the most important elements of our practice: Wisdom, Compassion and the Power of Right Actions in the world.
This way, we too become Bodhisattvas, acting in the world with wisdom and compassion to help others, practicing towards our own inevitable Enlightenment with a view of helping all sentient beings become Enlightened.
Another aspect of Avalokiteshvara is the Goddess Guanyin. The quality of Compassion is embodied in Guanyin (Kuan Shi Yin, Avalokiteshvara, Chenrezig)
Body, Speech and Mind
The Three Bodhisattvas also represent the Body, Speech and Mind of the Buddha. Especially in Mahayana practices, we take refuge in Buddha, Dharma and Sangha, but also the Body, Speech and Mind of the Buddha. You can think of their manifestations in this way — although this is overly simplified and summarized:
Vajrapani as the Body of the Buddha
Avalokiteshvara as the Speech of the Buddha
Manjushri as the Mind of the Buddha
In Buddhist practices, these are associated with the Three Jewels, typically:
Buddha — Manjushri (mind of the Buddha)
Dharma — Avalokiteshvara (speech of the Buddha)
Sangha — Vajrapani (body of the Buddha).
Offerings can be anything, such as light (candles) and water bowls. Or, just visualize making the beat of offerings to the Three Great Ones.
Practicing the Three Lords
The simplest way to practice the Three Lords is to first take Refuge in the Three Jewels — Buddha, Dharma and Sangha. It can be helpful to think of Avalokiteshvara as representing the Buddha (above all, the Buddha is compassion) and Manjushri representing the “Dharma” (Wisdom is the essence of Dharma teachings and writings), and Vajrapani representing the Sangha (who are the positive karma activities of Buddhists.) This way, our refuge has an extra layer of meaning.
The basic practice is straightforward:
Take Refuge in Buddha, Dharma and Sangha, the Three Jewesl
Visualize the Three Bodhisattvas (if you can, otherwise, just know they are there)
Make offerings — either mentally, or actual
Meditate with the sound of the three mantras of the Three Great Ones.
Dedicate the Merit of Your Practice to the Benefit of All Sentient Beings.
Refuge in the Three Jewels
A simple refuge is
I take Refuge in the Buddha, the Dharma, and the Sangha until I attain enlightenment for the benefit of all sentient beings. I take Refuge in Avalokitesvara, the Compassion of the Buddhas, and Manjushri the Wisdom of the Buddhas, and Vajrapani, the Activities of the Buddhas, until I attain Enlightenment.
Next, we usually visualize the Three Great Ones, Avalokiteshvara (Chenrezig Guanyin), Manjushri and Vajrapani in front of us. If we can’t do that, we just say, something like,
In front of me, appears Avalokiteshvara, Manjushri and Vajrapani, the Three Great Lords.
Then, you can either make offerings in the form of mental offerings — most importantly offering all your virtuous deeds and conduct to the Three Great Ones — and perhaps something symbolic like incense or water bowls.
Trying to hold their visualization stable in your mind, you can focus your intentions with the Mantras of the Three Great Ones. Their mantras contain the essence of the Bodhisattvas: compassion, wisdom and power. You can say each 108 times, as is tradition, or you could do a rhythm of 7, 7,7 then 1,1,1, then 7,7,7 — or whatever suits your mind. Each mantra is only six or seven syllables each.
Visualizing Color
It can be helpful to visualize colors of light emanating from your visualized Bodhisattvas, entering your own body, together with any recitation. Studies have indicated the powerful effects of visualization on the mind. [For a feature on the power of visualization, see>>]
If you are visualizing, usually you’ll imagine colored lights coming from the visualized Bodhisattvas and entering your body, empowering you. There are THREE ways to do this, depending on your purpose and how well you can visualize — and, of course, depending on your teacher’s advice. (These are different ways to visualize from different traditions.)
In Tibetan Tantric Buddhism, five chakras are visualized as the connecting points of the three channels: central, left and right. THE TOP THREE represent the Body, Speech and Mind (in general) and are usually White for Body (at the crown chakra, shown as white in this diagram), Red for Speech (as shown red at the throat chakra), and Blue for Mind (as shown.) Yellow is the Navel (typically for the Ratna Buddha family) and Green for the lower chakra (the Secret Chakra, for the Karma family.) Thes visualized colors are used in various meditations, including Completion practices, healing, and general mindfulness of body meditations.
The simplest light visualization: Body, Speech, Mind
The most straightforward version of visualization of empowering lights is to focus on the associations of Body, Speech and Mind. You visualize Body, Speech and Mind of the Enlightened Ones as White, Red and Blue respectively — unless your tradition teaches a different method. Normally:
Body as WHITE light enters your crown and empowers your crown chakra (top of your head).
Speech is RED light entering your throat chakra.
Mind is BLUE Light entering your heart — in Buddhism, the mind (not the brain) is seated symbolically at the heart, the centre of our compassion.
The inner body of chakras and channels are visualized receiving healing or empowering light in appropriate colors from the Buddhas into your internal body chakras. This is a healing/empowering modality. Usually White for Body at the crown, Red for Speech at the throat, and Blue for Mind at the heart — which corresponds with the Three Great Bodhisattvas as well. It can be confusing, however, that Vajrapani appears Blue, but is associated with the crown chakra (for the body) which emits/receives WHITE light, Avalokiteshvara – Chenrezig is either Red or White (he can be either) but is associated with the throat chakra which emits/receives RED light, and Manjushri (who can be white, yellow, blue, orange, etc) who is associated with Wisdom and Mind at the heart. To reconcile these, you just remember that it this way. If you are visualizing Avalokiteshvara’s peaceful activities — which is normally white light — you can see Avalokiteshvara as white, and visualize white light coming from his crown into your crown. If you were visualizing healing activities of Avalokiteshvara (healing is normally “blue light” you visualize the blue light coming from Avalokiteshvara’s heart into yours (Avalokiteshvara does not change color from white to blue — but the light coming form his heart is blue.) If that’s all too complicated, just keep it simple and visualize light generally coming from the Buddha into your body.
White light usually emanates from the crown, red from the throat, and blue from the heart. So, if you’re going to “complicate” your visualization to include the “activity” aspect of your purpose, you modify this so that the specified activity color (see below) is coming from the appropriate chakra of your Bodhisattva.
In other words, even if Avalokiteshvara is visualized as white, if you are visualizing “magnetizing” and “compassionate” power emanating this would be red, coming from Avalokiteshvara’s throat. If you are visualizing a more wrathful supressing energy, this is “blue light from the heart” of Avalokiteshvara (even though he is still white, the light from his heart is blue.)
Om Ah Hung in Tibetan script. We visualize these glowing syllables radiating from the crown (White Om), Throat (Red Ah), and Heart (Blue Hum).
Regardless of the Color of the Buddha
Regardless of the color of the Buddha being visualized, the powerful light you visualize entering your charkas depends on the activity you are focusing on, and therefore the source of the light. Typically — except for specific practices as instructed by a teacher — when the light is visualized coming from the
crown (head) of the Buddha, it’s white light for the body, symbolized by the White Om syllable
throat chakra of the Buddha, its red light for speech, symbolized by Red Ah syllable
heart chakra of the Buddha, its blue light for the mind, is symbolized by a Blue Hum syllable.
For example, you can visualize light coming from the Dhi syllable when meditating on Manjushir. This is his seed syllable. If that is too difficult, simply visualize light.
Visualizing light colors by “purpose”
In other words, regardless of the “color” of the Buddha, the emanated light visualized is only determined by the chakra (crown, throat, heart) or the purpose.
If you are visualizing light by purpose, it’s slightly different:
White — pacifying activities, such as pacifying disease, anger — and traditionally, for long-life practices and purification — it still emanates from the crown.
Red — magnetizing and attracting activities, such as drawing auspiciousness to you — it still emanates from the throat.
Yellow or Gold — auspiciousness — this one usually emanates from your navel.
Blue — wrathful activities, such as suppressing energies, diseases, obstacles — it still emanates from the heart.
In other words, visualize one of these two ways, depending on your purpose and needs.
If all of this is too difficult, you can “skip” the visualizations for now and focus on just the mantras, while, perhaps, staring at a picture, thangka or statue of the Buddhas in front of you.
If complicated inner body visualizations are difficult or not desired, simply visualize light entering your body from the Enlightened Ones.
Red light emanations for Avalokiteshvara
Avalokiteshvara can appear in white, red and other colors, but the light for Speech and Compassion — is the color of the throat chakra in Buddhism, which is the color of Amitabha’s Padma (Lotus) family. Their focus is compassion. Red light is also the power of “magnetizing” — drawing good things towards you.
In this form of meditation, you’d visualize red light coming from the throat chakra of Avalokiteshvara (he is typically white, but the light coming from his throat is red!)
Blue light emanations for Manjushri?
Although we normally visualize Manjushri himself as yellow or white — he also has a black-blue form just to totally confuse you! — in this meditation, you see his Wisdom light as Blue (not his body, but you see the light emanating from his body coming from his heart as blue light.) Why Blue? Because in Buddhism, the heart chakra is the seat of the subtle mind — which is always Blue — often symbolized by a Blue Hum syllable.
White light emanations for Vajrapani?
Even more confusing, Vajrapani is blue, but you visualize the light coming from the crown chakra of Vajrapani, as white light, representing the body/power of the Buddha. Vajrapani is still visualized blue, but the light from his crown is white.
Third option: Everything is Oneness
The easiest, perhaps, is to visualize all three lights coming from all three Bodhisattvas crown, throat and chakra — then you have it all! Although the former two methods traditionally reinforce the psychology of colors and powers, visualizing everything coming from everyone reinforces your understanding of Shunyata — that all Bodhisattvas — and you, yourself — are Oneness.
If you’re not visualizing just focus on perfectly pronouncing the mantras.
His mantra is the six of the core Sanskrit syllables followed by Dhi (the seed syllable for Manjushri).
OM AH RA PA TSA NA DHI
The first six syllables more or less sound like Arapachana, which is why it is often called by this name. Dhi is the seed syllable of Manjushri and ends the mantra. The Tsa sounds a bit like Cha or more specifically T-S-Cha rolled together.
When you finish your series of Om Ah Ra Pa Tsa Na Dhi you then repeat the Dhi over and over, softer and softer until you run out of breath. This symbolizes fading into the Emptiness of Oneness and Shunyata. [Empty of Ego, not of existence. For a feature on Emptiness – Shunyata, see>>]
As you chant this mantra, normally you’d visualize Blue light which represents the mind for the general symbolism of Enlightened Mind. Or, if your prefer, the activity you are focused on (per section above.)
Avalokiteshvara’s Compassion Mantra
Most famous of these is Avalokiteshvaras Mani Mantra:
Om Mani Padme Hum
In Tibetan pronunciation, if you prefer this, it would be: Om Mani Peme Hung
Video of the Om Mani Padme Hum chanted by the amazing Yoko Dharma:
As you chant his mantra, imagine or visualize red light — red is the color of Speech and Dharma and is the color of the Padma Compassion family of Amitabha, to which Avalokiteshvara belongs. The red light streams from the visualized Bodhisattva in front you, and enters your throat chakra.
Vajrapani’s Power Mantra
Now empower the entire practice with Vajrapani’s powerful mantra. This represents Enlightened activity. It may seem counter-intuitive, since Vajrapani is visualized as Blue, but if you’re meditating on Vajrapani as the Body aspect) you can use White light entering your crown, as with Vajrasattva practice. You might visualize the white light coming from the crown chakra of Vajrapani’s visualized form. (Or, if you are focusing on his wrathful power, you certainly can choose to visualize blue light coming from his heart.)
His mantra is
Om Vajrapani Hum
The Eight Great Bodhisattvas
The Eight Great Bodhisattvas tend to have focuses, just like the Great Three above — remembering that all embody the same universal qualities. You could summarize their characters this way:
‘Beware of confining yourself to a particular belief and denying all else, for much good would elude you – indeed, the knowledge of reality would elude you. Be in yourself for all forms of belief, for God (Truth) is too vast and tremendous to be restricted to one belief rather than another.’ – Ibn ‘Arabi
{I write this for myself, and my family; Here is the great ‘what if it is so?’…}
By Jason Espada
Jason Espada is a writer and classical musician living in San Francisco; a steward of his father’s photography, and the founder of abuddhistlibrary.com. Over the years, he’s made a number of recordings of Buddhist teachings. These days his focus is on the connection between spirituality and social action. His new website is jasonespada.com.
So much of our pessimism and despair comes from the limited views we that hold of ourselves and this world that we live in. This is not entirely our own fault. It comes as well from our culture and upbringing.
We would expect that religions, such as Buddhism, would offer an alternative to the one dimensional world of consumerism and competition, and to the flat, affect-less life of scientific rationalism. Instead, we find that Buddhism is often presented strictly as another philosophy, or just as psychology, and divorced from many of the elements that would classify it as a religion. This is understandable —to a point. Many people come to Eastern religions because Christianity and Judaism didn’t work for them. And what’s worse, they’ve had those teachings proselytized at them by arrogant, narrow minded fanatics.
We like to joke that many American Buddhists are in recovery from Western religion. For many, the straightforward, practical teachings on how to take care of our minds are of great appeal and benefit. This is all good, but, if this is all it is, there are some profound and precious things that are being left out of our understanding of ourselves, and our world and of Buddhist teachings.
One of the great things about these times is that we are able to look at how other people received and practiced these teachings. One thing we can notice is that the starting place for many other people, in other cultures and times, has been very different than our own.
In most places, Buddhism is a tradition that is alive with wonder, rich with the presence of the sacred, and with the guiding influence of Enlightened beings. Here are a couple of quotes from modern teachers: The first is by Ani Tenzin Palmo, a British born nun, ordained in the Tibetan Tradition. She says:
“We are not alone. This universe is full of Buddhas and Bodhisattvas who are on our side. And, as is known in all Buddhist countries, although it is not always emphasized in the West, we can pray to them.’
And Lama Zopa Rinpoche has said: ‘You are not alone because all the time there are numberless buddhas and bodhisattvas surrounding you, loving you, guiding you, that is what they do….’
Now, if we compare this way of thinking to the general way people view themselves and this world, and the way that Buddhism is usually taught in the Theravada and Zen centers in America, there is a very great difference. One perspective says that we’re pretty much on our own. Another perspective says that there are many enlightened beings we can call on, and that can help us. Now, suppose for a moment, What if this were so?
One of the most popular Buddhas is Green Tara, sometimes nicknamed “Mother of the all the Buddhas.” Tara’s name and mantra is often called upon by lay Buddhists in times of difficult, despair or fear.
If this is true, as I think it is, then we’ve reduced our view of this world and ourselves, our traditions, and our options, and this is surely a great loss to us all. What we have when this is the case is a tradition that has been greatly dis-empowered, and therefore generations of students, and those they are connected with, are being deprived of very great benefit.
I recently heard an interview with Sister Joan Chittister, where she said that the maps we use are important, because they are what will be followed by future generations to make their way in the world.
My world is rich, but many modern day Buddhists don’t share this view, and they explicitly or tacitly deny so much of our potential and possible experience. There are abundant resources available by which we can actualize our aims, and if these are not taken advantage of, then it’s like going hungry, and having our whole family go hungry, while there are fields nearby that can satisfy those needs. It is such an unnecessary tragedy to not see this much.
Ani-la added that: “This is not being theistic – this is being practical. If there’s help out there, why not invoke that help?”
May we all be well and happy
May we all awaken to the blessings that are continually here for us!
In a rich world view, Saints, Buddhas, Enlightened Intelligence, Bodhisattvas, and Divine help are available. If we don’t know this much, then what are we left with? – a string of doctrines, and we’re on our own? No! Our lives, our world, our Traditions hold inconceivably so much more than that! And while it’s true that not everyone can perceive these things, or has an affinity with thinking this way — this is how it is in the world — they should at least consider the possibility of help from these sources. And they should at least not dissuade others who can draw great benefit, solace and inspiration from the presence of enlightened beings in their world view.
Another thing that leads people to reject all religious views is that prayers or the methods used don’t always work in the way they want them to. It’s the truth that many factors are involved either in bringing a result, or when something does not work. Our lives have this inconceivable complexity to it, as much as we may want to over-simplify things. I can say with many others that the sum of it is beyond me. What then to do?
Where the methods, and the views they are based on enter into it, and I think the reason they shouldn’t be rejected outright, but taken up where and when we can, is that they are born of our collective instinct for knowing, and for making things right in our lives. These are methods that have been reaffirmed in every generation. They are our inherited wisdom of what has worked in the past, very often beyond anything that was thought possible.
Let’s look at this together. This is how it is in these times: the common, mundane perceptions we live with and pass around are really more accurately de-valued, degraded views, of ourselves, each other, and our world. This reaches these days, unfortunately, even into how religions traditions are taught and received.
I wrote this poem a few days ago:
A grey scale teacher
splashes his grey scale paint-views
onto everyone and everything
They are a danger!
There is no joy there,
no color,
little depth of feeling,
little or no poetry or wonder,
richness or inspiration
Deprived themselves,
they deprive others…
Buddhism has always relied on “rational logic.” Shakyamuni Buddha was above all rational, logical and compassionate. In Tibet, Buddhists are taught to discover for themselves, to debate, to explore. In the west, Buddhism may be over-reliant on “rational thinking.”
Over-reliance on rational thinking
Part of the problem for us Westerners is our over-reliance on rational thinking. This function has its place, but there are also some things that only come to us through the door of the love, the door of the heart, through faith and intuition, or direct experience. If we rely too much on the intellect here, it blocks us.
I’ve thought that one analogy that works to describe both what’s true about the rational view and what it leaves out is a black and white photograph of a color scene. It’s true as far as it goes, but there are many elements that are not seen. Another analogy I thought of is this:
If we look at an ocean through a pinhole,
what we see
is a pinhole’s worth of the ocean
It’s like this.
Many spiritual truths don’t lend themselves to being contained within concepts, and those who live just in the intellect suffer the loss of so many things, like the perception of beauty, mystery, wonder, intuition, inspiration and delight… These things are seen with the eyes of the spirit, and not with the eyes of the intellect alone.
Another element that plays into a common, mundane view is our pride. Every tradition, and common sense too tell us that humility is necessary for learning. It would be one thing if we knew we were arrogant, but when even this much self knowledge is lacking, it’s really hard to learn from our teachers, this world, and our deeper nature. This is related to our receptivity. We can say: great humility, great receptivity; small humility, small receptivity; and no humility, then no receptivity whatsoever…
From culture comes a self-created worldview, and self-fulfilling prophecy
{Here is a sketch of how de-valued, ordinary perceptions of ourselves and our world develop, and how they can be undone. Like any sketch, it leaves out many things, but hopes to catch enough of the essential structure of what’s going on to communicate its message.}
We live in a culture and a time that is lacking in its sense of the sacred. Wherever the best of human values are not given enough attention, or where religious culture is mocked or ignored, and where a sense of the beautiful is overridden by the volume and quantity of meaningless things, then we become inwardly impoverished.
Medicine Buddha.
We live in grossly materialistic times, that deny of the existence of everything beyond the reach of our ordinary five senses. Be assured, this has not always been the case in other times and cultures.
We may pride ourselves on having gotten over what we haughtily call ‘infantile’ views, of a spiritual world, or any higher order than what the average person can see. We denigrate ‘magical thinking’ as naïve, uneducated, false and misleading. We’re so proud of our reasoning and science, and we set that as the standard for everything.
Modern consumer culture then isolates people, and over time, the human connections we all need grow thin. We become suspicious of our neighbors and friends, and set apart from family. The prevalent perspective is actually nihilistic, life denying, a tragic distortion of who and what we are.
The views many of us have inherited, just by the fact of having been born here, are then reinforced by our emotional reactions, which are then reflected back to us as appearances that are colored or tainted by our own minds. If our mind is not dealt with skillfully, a patina can cover everything. What all this adds up to is a disempowered view of what it is to be alive, to be a human being in this precious world of ours.
Collective views are shared in mostly unnoticed ways. They are pervasive, and are the ground of our sense of the choices we have, for change or development, or to remedy the problems we face.
To counteract this perception, or rather, misperception, we should be able to recognize diminished values, and degraded views wherever they exist, in ourselves, our family and neighbors, and in the world, so that we can replace them with something truer, something ever closer to the ideal. At the very least, our religions traditions and philosophies should offer us an alternative to nihilism. Life is available, and someone should say it out loud.
To love is to begin to remember who we are
What is it that brings light back into our lives? What will cause us to see ourselves and our world as it really is? Where will we find strength for all we need to do, and vision, and grace? Everyone, no matter whether they are affiliated with a tradition or not, can love. It can be a love for family, for art, for nature, for our teachers, for our young…
Love is the eye that sees beauty. In that one virtue there is light, and strength. There is daily food for the journey, courage and healing. We can add to this affection for our world a basic practice of meditation that quiets and clarifies the mind. Together, these two can enhance and deepen each other.
Compassion and Metta are two of the three key understandings (Karuna and Metta) in Buddhism. The third is an understanding of Shunyata.
We struggle more than we need to, when we do everything but our inner work. That, we give short shrift. But this is that ‘one needful thing’. With love, and regularly taking time for meditation and self cultivation, as a basis, and a way of life, we can begin to appreciate what Traditions offer, their great gift to us all.
In Tibetan Buddhism, basic ignorance manifests as what they call ‘impure perception’, or ‘ordinary perception’, the mundane view of the world that we carry with us, and this is seen as the root cause of how we limit ourselves and suffer. The opposite of this is called an enlightened view, pure perception, or sacred outlook. This is a way of experiencing the world as essentially divine in nature, having great beauty and potential.
The following principles go beyond Buddhism alone, to reflect something of what is seen and lived with in other Traditions as well, and in the lives of contemplatives. They stand in radical contrast and in eternal opposition to the common, mundane view. Here are few tenets of a magical world view, pure perception or sacred outlook:
that all life is sacred;
that the Divine, freedom and peace, the Kingdom of Heaven, is within us all
that our fundamental nature is pure
therefore, that we all have the potential to become free from suffering and attain happiness; we can accomplish great benefit for ourselves and others
that this world is sacred, alive and responsive, and that we are inseparably connected to it;
that we are always connected to each other, to our whole family
that there are other worlds, other realities
that there are many levels of beings, seen and unseen
that we are not alone in this world
that there are powers we can call on, Saints and Saviors, Buddhas and Bodhisattvas, Ancestors, and divine beings that will respond and help
that we are multi-dimensional beings, and so, things such as distant viewing, absent reading, and distant healing are possible
that there are faculties beyond the ordinary that can be developed, each according to our unique temperament and gifts, but to some extent by everyone
that prayer is effective
that ritual works
that mantra works
Enlightened worldview
An enlightened worldview, however we come to it, offers us spiritual food, expansive vistas, and the means to accomplish our aims; it offers us support, whenever and wherever it is needed most. I find such views closer to the truth of how things are. Whatever methods we then use, there is a workable operating basis for living that is full and rich. We are empowered by such views, and the heritage of our great resources is again, as ever, open to us.
From an enlightened perspective of this kind, the spiritual practices we do, such as study, meditation or prayer, aim to clear away what keeps us from knowing the truth about ourselves, and our lives here; the fullness of the gifts our teachers and benefactors have given to us, and what we have to draw from to act, to set things right as much as we can here in this world.
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On this Earth Day, and every day, we can take inspiration from Green Tara’s example to be more mindful of our planet and all its creatures. We can use her nourishing, caring hands as a reminder to treat the earth with respect, love, and care. And we can use her wisdom to help guide us in making decisions that will benefit not only ourselves but for future generations and the planet as a whole.
Tara’s green hands reaching out to you. Tara is green as a symbol of her Enlightened activity protecting and nourishing the world and all sentient beings.
Green Tara of the Khaidira Fragrant Forest is Mother Earth
Green Tara is not only the heroic rescuer of sentient beings in Samsara; she is equally the protective Mother who protects the Earth. Her name in Tibetan is drol ma jang ku, which more or less means in English: the Green Saviouress. She’s not only our own personal savior, she is here to rescue all beings and the world itself. In the Buddhist doctrine of Shunyata, she is also one with all beings, and the earth. All Buddhas are of one nature, we all have Buddha Nature, and all beings are Oneness. Therefore, she is also none other than Mother Earth herself.
In Tibetan Buddhism, all days typically start with the 21 Praises to Glorious Tara — to celebrate life, and to bring Tara’s auspicious activity into our lives. She is so important, it is often the first mantra taught to Tibetan children — together with Chenrezig Avalokiteshvara’s Om Mani Padme Hum. To devout followers, her mantra is chanted throughout the day for auspiciousness and protection:
Om Tare Tuttare Ture Svaha
Tara of the Khadira Forest is principal Green Tara. (Screengrab from the Buddha Weekly video, image detail from a painting by Ben Christian Jampay Dorje).
In her main “emanation” as Green Tara — and specifically, as “Tara of the Khadira Fragrant Forest” — she is the guardian and nourisher of all that grows. In English, this epitaph of Green Tara is “Tara of the Sandalwood forest.” Another English label is Three-Deity Tara because Green Tara is in the center of the mandala, attended to by two of her own manifestations, Yellow Marichi and Black Ekajati.
Green Tara’s symbolism — the green color for activity, wind and growth — and the blue uptala flowers, rising from her hands as if they are part of her, are her natural symbols as mother earth. In this emanation, she is no different than the many mother goddesses in faiths around the world — although, in her Tara form, she is the fully Enlightened One, a Buddha aspect of the Mother. Not only is she the active force of protection, growth, and nourishment in our Universe, but even her Pureland is also a green, abundant, stunning paradise, known as the Turquoise Pureland Yurlod Kurpa. [For a previous feature on Tara’s Turquoise Pureland, see>>]
A composite feature image from Buddha Weekly illustrated Tara’s green hands cradling the Earth.
Earth Day!
Earth Day 2022: April 22, will be the 52nd anniversary of Earth Day. The day was established to remind us of our responsibility to care for our planet and all its inhabitants. It is a day to celebrate the earth and all that it provides for us. It is also a day to reflect on what we can do to make a difference in the world. Needless to say, in the same way, we wouldn’t only practice and meditate on Tara once a year, we should think of every day as Earth Day: conserving and preserving Mother Earth for future generations is compassion in action. (Literally, this is the definition of Green Tara: compassion in action.) [See sections below for the history of Earth Day and what you can do on Earth Day to help Tara’s mission to nourish and protect mother Earth.]
In the Surya Gupta tradition of 21 Taras, Tara of the Khadira Fragrant Forest is Tara 9. Her praise and mantra in this video, sung by the amazing Yoko Dharma!
Khadiravana Tara
She is also known as Khadiravana Tara (Khadira Forest Tara):
The green symbolism connotes her windy activity. Of all the elements, wind is the most important, in the sense that it brings the rain (moisture) that nourishes the land. Wind — and air — which is symbolized as Green in Vajrayana Buddhism, is the uniting force in Buddhist practice. Wind represents activity. Only through good karma and meritorious activity, can we progress on the path of Buddhism. The Eightfold Noble Path first taught by Shakyamuni Buddha is all about conduct and actions: right speech, right actions, right livelihood. Tara embodies Dharma activities of the Noble Path — and only virtuous activities.
Green Tara. Detail from a 21 Taras Thangka by Angeli Lhadripa Shkonda from Ukraine.
Eightfold Noble Path in Buddhism is embodied in Green Tara
The first step of the Noble Eightfold Path is Right Understanding, which leads to Right Thought. From there we take actions that will result in Right Speech, Right Conduct and Right Livelihood. The next steps are meditative: Right Effort, Right Mindfulness and Right Concentration. When these eight factors are developed within ourselves to the highest possible degree, we attain Nirvana. This is none other than the entire path of Buddhism. Tara’s path of right activities. It is Tara who embodies these eight qualities, just as she also embodies Mother Earth.
The mudras of Tara’s hands represent the development of these eight factors within us.
A beautiful painting by Jampay Dorje (Ben Christian. This is Khadira Tara with her two attendants Yellow Marica and Black Ekajati. In Tara images we always see growth, green plants, and “windy” aspects reflected in clouds. For a full feature and the amazing artist Ben Christian, see>>
Tara’s Khadiravana form also represents her function as protector and guardian of not only sentient beings, but all of Mother Earth and the Mother Universe.
Both hands hold the stems of “growing” Lotus (sometimes Blue Uptala) flowers, symbols of growth. In some depictions, one is partially open, one fully open. (In another one, inset below the video, she is surrounded by many Lotus flowers!)
Video: Venerable Zasep Rinpoche guides a 10-minute visualization of Green Tara, followed by Tara’s mantra sung by the amazing Yoko Dharma! For a video of just the mantra, see the next video, inset below.
The right hand in the gesture of supreme generosity — indicating she’s giving us protection, auspiciousness, and growth. The other is in the mudra of the Three Jewels — symbolizing Buddha, Dharma, and Sangha, the entire path. At her right is yellow Marichi, holding in the left [hand] a branch of the Ashoka tree. At the left is black Ekajati, holding in the left a skullcup. Both hold yak-tail fans with the right [hand]. Having jewels and silk garments [and] standing [with the legs] straight.
In this older thangka of Khadira Tara (detail of an image from Himalayanart.org) she is depicted with many lotus and uptala flowers indicating her aspect as the nourisher and protector of nature. Her Pureland is the Turquoise Yurlod Kurpa, visualized as a thriving wilderness. In front of Tara are her two emanations, who are ultimately none other than her own emanations: Yellow Marici on her right (our left) and black Ekajati on her left (our right.) Offering goddesses make offerings.
Tara is the original “eco protector” — the original “activist”
Everything about Tara is proactive. She’s the original activist. In her origin story, before she was Enlightened, her teachers told her she should aspire to be born as a man in her next life so she could be Enlightened. The eco-feminist Tara vowed that in all her lives she would never be born again as a man, but always in female form to help all sentient beings. Why? Because she knew that as a female Buddha she could demonstrate not only equality, equanimity, and empowerment, but also the wisdom-activity she embodied.
Practicing Tara is practicing active compassion and eco protection. She’s not about “sitting back” and wishing things would be better. She’s about “making it better.” She was the original activist.
Yoko Dharma sings Principle Green Tara’s beautiful mantra:
Green Tara — windy and natural
This is why she is principally green and “windy.” It is the air that sustains us. It is the atmosphere and environment — Tara’s air element — that protect earth and sustains us. In the same way, we are alive because of the air. You can say, therefore, that Tara sustains our lives as well — and all lives.
Wind, air, Prana, and Chi — our life force, and the force that sustains all life — is known as the most vital element. All beings, the world, and the universe are sustained by Prana or Chi — the element of Tara. In a worldly sense, wind, and changing weather systems — Tara’s primary element — are what keep us alive on this jewel-like world.
Prayer flags at a temple. Symbolically, wind prayer flags carry the blessings of the Buddhas and mantras to all beings in the Universe. This emphasizes Tara’s activity. On the prayer flags we often see images of the “wind horse” — another symbol of Tara’s Prana or Chi energy/activity.
Wind also represents the forces of karma — and the “All Accomplishing Wisdom” of the karma family of Buddha Amoghisiddhi (as Samaya Tara she is his co-equal wisdom consort.) Their symbol is the “double vajra.”
The Karma Buddha Tara’s All Accomplishing Wisdom helps us suppress the poison of jealousy. It is this envy and jealousy that makes us crave more and more goods, “things” and unnecessary luxuries, stripping the Earth of precious resources and polluting our world in the process. We need her wisdom to help us overcome this dangerous, poisonous craving.
A statue of Tara. Notice she is holding her uptala flower in her left hand (which is in the mudra of Taking Refuge in the Three Jewels) — and on the top of the flower blossom is a double vajra — the cosmic mandala symbol of Tara’s Karma family. This is the symbol representing both Tara and her co-equal consort Amoghasiddhi. This is a slightly wrathful emanation of Tara (connected by the four fangs, which represent overcoming the four poisons.)
The Double Vajra of Tara is the “World”
The Double Vajra, a symbol of Tara’s Karma family, is iconic, a symbol of the world, with the five directions mapped out through the joining of two Vajras (north, east, south, west, and the center.) The Double Vajra is her throne, under her natural seat. She is visualized as having one foot thrust forward — ready to leap to the aid of all sentient beings and the world — the heroine’s posture.
In the symbolism of Buddhism, the cosmological map of the universe is the crossed or double vajra, which underlies all Vajrayana visualizations. When we visualize a mandala, the base is always the double vajra. When we undertake a Buddhist retreat we place an image of a double vajra under our seat to represent the world. Most Buddhas sit on Tara’s throne of the double Vajra. Just her element of air supports all life, her throne — symbolizing karma activities — underlies all mandalas and thrones.
A sand mandala image of Tara’s mandala. In the center of this mandala is Tara’s seed syllable, Tam. Notice it is built on a base of the double vajra, with red in the west, green in the north (Tara’s wind direction), white in the east, yellow in the south. Blue, in this case, is in the center. (On many mandalas the blue and white interchange, depending on the teaching, visualization instruction, and tantra.) This crossed vajra base underlies the mandalas of nearly all visualized mandalas. It represents the Five Buddha Families, the cosmos, the universe, the earth, and the five directions.
Every mandala of every Buddha, every mandala imagined, always has the base of the double vajra, representing the Universe, the five directions. This also represents the Five Buddha Families, with one Buddha Family in each direction — Tara and Amoghasiddhi in the North, the “wind” direction — although the double vajra is also specifically the symbol of Tara’s entire Karma family. For more on the Five Buddha Families, “A Map of the Mind Universe — Mandala of the Five Buddhas”>>
Tara’s love and care is symbolized in this double Vajra, the symbol of our entire universe. In our world, and for us personally, this is expressed in the form of a flourishing world that nourishes us and sustains us.
Tara’s love is expressed in the form of flourishing nature.
For this reason, in Tibetan Buddhism, or Vajrayana, among the most important practices is Green Tara. Most days and practices begin with Tara mantras and praises. Every day, Tibetan Buddhists, regardless of their other practices, will say Tara mantras. We might also take refuge in both the Three Jewels and in Tara as the embodiment of the activity of the Three Jewels, starting with a simple salutation:
Namo ratna trayaya namah om tare tuttare ture svaha
(I prostrate to the Three Jewels, I bow to the Tara, the Savioress, Swift One, the Liberator)
The Benefits of Practicing Tara
Excerpt: Tara in the Palm of Your Hand
A short excerpt from this amazing book written by Venerable Zasep Rinpoche:
“If we follow the path of Dharma, living in accordance with good moral principles, always being mindful and compassionate, then gradually our mind transforms into that of a Buddha. We become who and what we already are, primordially speaking. From this point of view, the subject of this book, the Buddha known as Arya Tara, is no different from us.
Tara is our idea of ourselves as a compassionate liberator become manifest. At the ultimate or Dharmakaya level, there is no difference between ourselves and Tara.
Belief in Tara as a fully enlightened being, daily recitation of her mantra, and faithful practice of one or more of her sadhanas will bring enormous benefits to the serious practitioner. The Tara practice has both temporal and ultimate benefits.
In our world today, we face many environmental and social problems such as global warming, pollution, the extinction of animal and plant species, scarcity of water, poverty, overpopulation, malnutrition and violence. Most people in the world do not have access to clean water, adequate and nutritious food, or basic healthcare. Education is denied to many. Women especially are oppressed in many parts of the world. Even in a developed country like Canada, people have many problems. They are stressed out from working too hard or from not being able to find work. Many develop stress-related health problems, or have addictions. Mental illness is said to affect one person in four in Canada. No doubt the same is true for other developed countries. How can the Tara practice possibly be of help? The short answer is that it works because it transforms our mind; in so doing, it helps us be the change that we want to see in the world. The Tara practice empowers us to act for positive change wisely and compassionately.
I have been teaching Dharma in the West for more than 35 years. In this time, I have seen many unhappy people. I have seen well-educated people who give the appearance of having successful lives but who are guilt-ridden, and suffer from low self-esteem and lack of self-confidence. I have met people with graduate degrees and impressive professional qualifications who nonetheless feel lacking in worth; they are often chronically depressed. The Tara practice is extremely powerful for generating good self-esteem and self-confidence through encouraging the development of divine pride, the belief in one’s potential to be Tara. The Tara practice is also helpful for people who were not loved as children, and who need to feel a mother’s love. Doing the Tara practice will help overcome childhood trauma, neglect, abuse, rejection and abandonment. Tara is the mother of all the Buddhas. When you practise Tara you become closer to her, and can feel her motherly love; you feel you are well-loved and nurtured by the most beautiful mother of all Buddhas. If Tara is good enough to be mother of all Buddhas, then she can certainly become a great mother for you, taking you into her loving care…”
Her practice includes visualizing ourselves as Tara. Why is this such a profound practice? By imagining yourself as Tara, at least for awhile, you embrace all it means to be Tara:
Virtuous activity
Lifeforce (wind or Chi) energy is enhanced
Compassion for all sentient beings (not just humans!)
Protective nurturing of the environment, and our world
Clear insight into the concept of Shunyata — understanding that we are One with the world, and the Universe, and Tara, and each other.
When you practice Tara, you are practicing compassion. When you practice compassion, you are practicing Tara.
Tara’s powerful nature-loving mantras
Each of the Taras has her own mantra, but in essence they are all Principle Tara, or Green Tara, Tara of the Khadira forest. Chant them any time you feel the need for protection, or to bless something, or when you’re out in nature — basically any time. The merit is extraordinary. The mantra, the sound itself, is said to embody Tara. So, when you chant her mantra, she is right there with you!
Tara and her mantra.
Her main mantra (video embedded at the top of this feature) is
Om Tare Tuttare Ture Svaha
Om Tare Tuttare Ture Soha is the Tibetan version
The mantra of Tara 9 as one of the Surya Gupta 21 Taras — in this case Tara of the Khadira Sandlewood Forest with her two attendants Marici and Ekajati is
OM TARE TUTTARE TURE NGOD PA SARVA RAKCHA SOHA
Full mantra of Tara of the Khadira Forest. From the video (embedded above) with painting by Ben Christian Jampay Dorje: https://jampaydorje.com/
Her praise, or the praise of the 9th Tara is:
PRAISE to Tara Who Gives Supreme Spiritual Power
Homage to you whose fingers held at your chest,
Displaying the mudra of the Three Jewels;
Beautiful swirling light in your precious hands
Dharma wheels connect every direction.
If you’d like to explore the 21 Taras individual mantras, see, our playlist on Youtube with all 21 (one video for each) is here on Youtube (21 short videos sung by Yoko Dharma, plus one video of the main Tara mantra and another video of the 21 Praises to Tara!): play here>>
21 Praises to Tara
A daily practice for most Tibetan Buddhists, certainly in Tibet and India, is morning recitation of the Praises to the 21 Taras. Usually this is chanted in Tibetan, but a good daily practice is the English version. We’ve prepared a beautiful video, chanted by the wonderful Hrishi, with the 21 Praises in English, a translation approved by Venerable Zasep Rinpoche (subtitled for chant-along, or go to the bottom of this feature for the full text.):
One of the famous forms of Tara is “Tara wrapped in leaves” — another “naturalist Tara. Tara has more forms than any other Buddha. Why so many? Each form represents an activity of the Enlightened Buddhas. She represents them all, not just one or two. So, she manifests in our minds in many forms. Most famous of these are the 21 Taras, and the 108 Taras. There is also the 157 Taras of the Body Mandala.
Even her more exotic forms, such as Healing Parnashavari — Tara’s Healing emanation, also lovingly known as Tara Dressed in Leaves. She’s a “healing” Buddha but she’s equally a “healer of the land.” For a full feature on Parnashavari Tara, see>>
Parnashavari appears in the forest. This is a visualize scene in Buddha Weekly’s Parnashavari Mantra visualization video. Reader Adrian had two visualized experiences after watching this video and meditating on the mantra. For more on Parnashavari, see our previous feature>>
The symbolism is obvious. She can manifest in any form, and all forms and work through all beings to help us. She is everywhere. We are one with her. She is in our very own hearts, and the hearts of all beings, everywhere. She can manifest in any form to help us.
In her “Tara of the Khadira Fragrant Forest” form, her main “Green Tara” form, she especially tells us that she is supremely active in our lives, and helping not only us — but our green earth.
History of Earth Day
Earth day was memorialized 52 years ago when, on April 22, 1970, 20 million Americans took to the streets, parks, and beaches in a nationwide demonstration for a healthy, sustainable environment. The first Earth Day is credited with launching the modern environmental movement and is now recognized as the planet’s largest civic event.
For more on Earth Day, please visit Earthday.org>> https://www.earthday.org/
Over the years, Earth Day has grown and changed. It is now celebrated in 192 countries and reached 1 billion people annually. And while the focus of the day has shifted from pollution to climate change, the message remains the same: We must protect our planet.
HAPPY EARTH DAY FROM BUDDHA WEEKLY. Composite by Buddha Weekly volunteers.
What You Can Do
On Earth Day, we can all take steps to be more environmentally responsible. Here are some things you can do:
-Recycle!
-Reduce your consumption of resources like water and electricity.
-Reuse items instead of throwing them away.
-Buy environmentally friendly products.
-Plant a tree or start a garden.
-Educate yourself and others about environmental issues.
-Speak up for the planet!
-Meditate on Tara, the Green Buddha of conservation.
Let’s use Earth Day as a reminder to do our part in protecting our planet. We can all make a difference. Let’s start today!
Jason Espada recites In Praise of Tara:
10 things you can do on every day that makes a difference to the Earth
This Earth Day falls on April 22 2022, although this is to emphasize a way of thinking and acting (karma!) that we should practice every day:
Carpool, walk, or ride your bike to work/school instead of driving. This will help reduce air pollution and save on gasoline expenses.
Bring your own reusable bags to the store. This will reduce the amount of plastic bags that end up in landfills.
Compost your food scraps instead of throwing them away. This will help create nutrient-rich soil for gardens and potted plants.
Turn off the water while brushing your teeth or shaving. This will save hundreds of gallons of water over the course of a year!
Use less energy by unplugging electronics when they’re not in use, and switch to energy-efficient light bulbs. This will save you money on your utility bills and help reduce demand for fossil fuels.
Plant a tree or start a garden. This will help improve air quality, provide habitat for wildlife, and beautify your community.
Recycle paper, plastic, glass, and aluminum cans. This will help reduce the amount of waste that goes into landfills.
Buy locally-grown food. This will support small farmers and reduce the emissions from transportation.
Advocate for policies that protect the environment, such as the Clean Power Plan or the Paris Climate Agreement. This will help ensure that we leave a livable planet for future generations.
Spread the word! Tell your family and friends about what you’re doing to help the planet, and encourage them to do the same. We can all make a difference if we work together!
The future generations will thank you! So will Mother Tara!
Spreading the Word
Help spread the word! Help remind people to preserve our Mother Earth. On social media use #EarthDay2022 and #SaveMotherEarth and tag 5 friends to do the same.
How are you making a difference this Earth day? What other ways can we help reduce our carbon footprint? Join the discussion and let us know in the comments below!
Tara’s 21 Praises: daily chant for merit and protection!
English translation in 11 equal beats per line for chanting!
PRAISE OF TARA’S MANTRA
Homage to Tara the Swift and Courageous,
You drive away all our fears with TUTTARE,
Saviouress fulfilling all aims with TURE,
With syllables SVAHA, we offer homage.
21 TARAS PRAISE IN ENGLISH
1. Heroic Red Tara
Homage to You, the Swift One, the Heroine,
Your gaze is as quick as flashes of lightning
Who arose from the majestic carolla
From the Lotus face of the Lord of Three Worlds.
2. Moonlight White Tara
Homage to You with a face that resembles
The gathering of one hundred autumn full moons
And who with the brightness of stars by the thousands
Shines in a vast perfect light of resplendence.
3. Golden Color Tara
Homage to You divine golden-blue Goddess
Whose hands are adorned by water-born lotus.
Embody Six Perfections: Giving, Patience
Ethics, Concentration, Vigor, and Wisdom
4. Golden Tara of Crown Victorious
Homage to You who crowns Buddha’s ushnishas,
Whose victorious actions have no limit.
Who has attained ev’ry transcendent wisdom,
On whom the Bodhisattvas themselves rely.
5. Tara Proclaiming the Sound of HUM
Homage to You who with HUM and TUTTARA,
Fill all worlds of desire, direction, space.
Who with your feet press down on the Seven Worlds;
You subdue all beings under your power.
6. Tara Victorious Over the Three Levels of World
Homage to You praised by Indra and Agni,
Brahma, Vayu, Ishvara and all the gods
All the spirits, zombies, and the smell-eaters,
Even the Yakshas give praise in Your presence.
7. Tara Who Crushes Adversaries
Homage to You who with the TRAY and PEY sounds,
Crush every magical wheel, evil forces,
Right leg extended and left bent, you trample,
You burn them completely in Your whirling fire.
8. Tara Who Gives Supreme Spiritual Power
Homage to You, TURE, the Boundless Fierce One,
Who totally destroys leaders of maras.
Whose lotus-like face forms furious wrinkles,
You annihilate foes without exception.
9. Tara of the Khadira Fragrant Forest
Homage to You whose fingers held at Your chest,
Displaying the mudra of the Three Jewels;
Beautiful swirling light in your precious hands
Dharma wheels connect every direction.
10. Tara Who Dispels All Suffering
Homage to You, the majestic and joyful
With brilliant garlands of light around your crown
With the great clangor of laughter TUTTARA
Over power all the worlds and the maras.
11. Tara Who Summons All Beings and Dispels Misfortune
Homage to You, endowed with the great power,
To draw assembly of worldly guardians.
The One who with the HUM of wrathful wrinkles
You rescue completely from all poverty.
12. Tara Who Grants Prosperity and Brings About Aupsiciousness
Homage to You, who is crowned with crescent moon,
And whose ornaments so brilliantly sparkle.
Amitabha in front of your ushnisha,
Eternally radiating beams of light.
13. Tara the Complete Rinpener
Homage to You, who dwell in garlands of flames
Engulfed in fire like the end of the aeon.
Right leg outstretched and left bent with blissful joy
Who with your power destroy all enemies.
14. Wrathful, Shaking and Frowning Tara
Homage to You, striking the ground with your hand
And crushing the earth with your majestic foot.
With wrathful, wrinkled face and the sound of HUM
You fully subdue seven levels of worlds.
15. Tara the Great Peaceful One Who Provides Virtues
Homage to You, happy, virtuous and peaceful,
Who acts from eternal bliss of Nirvana.
And who with the pure sounds of OM and SVAHA,
Eliminates the most unwholesome Karmas!
16. Tara Destroyer of All Attachment
Homage to You, who turns the Wheel of Dharma
For truly devoted, who love the teachings
Crushing enemies — all types of obstacles
with the Hum and the ten syllable mantra.
17. Tara Accomplisher of Joy and Bliss
Homage to You with feet stamping and Ture
Whose essence is the sacred syllable Hum.
You cause Mount Meru, Mandhara and Vindhya
Making all three worlds to tremble and shake!
18. Victorious Tara Who Increases Realizations
Homage to You, holding the moon in Your hand
Like a celestial ocean of nectar.
Sound of the PEY and the twice uttered TARA
You completely dispel every poison.
19. Tara, Extinguisher of All Suffering
Homage to You on whom the devas rely
And also the lords of all the Gandharvas.
Your armor of joy, a radiant brightness,
You eliminate arguments and nightmares.
20. Tara, Source of All Powerful Attainments
Homage to You, whose two eyes are shining bright,
Brilliant with light like the sun and the full moon.
Saying HARA twice and TUTTARE again
You clear and eliminate epidemics.
21. Tara of the Perfection of Wisdom and Compassion
Homage to You whose pure Body, Speech and Mind
Are perfect with the strength and power of peace.
Suppressing Maras, Dons, Zombies and Yakshas
With the most exalted syllable TURE.
White Tara Visualization
Tara is not just the healer and protector of the world. She is also the healer of you. Venerable Zasep Rinpoche leads a White Tara guided visualization:
Why is the King of Prayers, the king? This prayer, recommended by many Mahayana teachers, is also translated as “The Extraordinary Aspiration of the Practice of Samantabhadra.” Samantabhadra, Universal Good Bodhisattva, offers us the entire path to becoming a Bodhisattva, for the benefit of all sentient beings! It’s literally, in modern terms, a complete “how-to” — and simply reciting it has many benefits, according to pandits and teachers.
According to Geshe Tashi Tsering, Abott of Sera Mey Monestary [1]
“Samantabhadra’s King of Prayers is a practice text composed to help us cultivate the heart qualities of kindness, care, concern, love and compassion. Developing these qualities will help bring us peace of mind, confidence and a heightened sense of purpose, as well as nurturing and strengthening our relationships.”
Don’t miss the Youtube video embedded below with Geshe Tashi Tsering teaching on the King of Prayers.
You can also think of it as very complete teaching — on how to become a Bodhisattva! — and prayer and practice covering 45 separate points, from the five limbs (prostration, offerings, confession, and so on), then affirming the qualities of Bodhichitta, and the even, you could say, “how to be a Bodhisattva.” There’s much more to this very complete prayer and practice. We hope you’ll take the time to read the commentary by Jang Lung Pandita below. (Full commentary from the great Pandit after the actual prayer below!)
Geshe Tashi Tsering, Abbott of Sera Mey Monastery.
Why is the King of Prayers, the King?
Venerable Thubten Chodron explains[2]:
“Samantabhadra” is sometimes translated as “the universal good.” What is universally good? Bodhicitta—the aspiration to become a Buddha in order to be of the greatest and most effective benefit to all beings. Who possesses bodhicitta? Bodhisattvas. This prayer of aspiration summarizes all the extraordinary activities of bodhisattvas, as well as both the profound and extensive paths. For this reason, it is called “King of Prayers.”
Venerable Thubton Chodron teaching.
The Most Extraordinary of Prayers
The King of Prayers: The Extraordinary Aspiration of the Practice of Samantabhadra, also known as The King of Prayers is from the Gaôçavyüha chapter of the Avatamsaka Sutra (translated by Jinamitra, Surendrabodhi, and Yeshe-de, circa 900 C.E.). Samantabhadra is the Primordial Buddha and embodies the enlightened mind of all Buddhas. Samantabhadracarya Pranidhana is his primary practice and aspiration.
The King of Prayers is considered to be the most extraordinary of prayers because it encapsulates the complete teaching of Tibetan Buddhism. It includes all the essential elements of the path to enlightenment, such as wisdom, compassion, and bodhichitta. The prayer also contains a powerful visualization practice that can help us to connect with Samantabhadra and receive his blessings.
Samantabhadra Bodhisattva. He is normally depicted on an “white elephant” throne. It was a white elephant who descended from heaven to Buddha’s mother on the night of his conception. In this beautiful Thangka he is surrounded by many Bodhisattvas, incHimalayanart.org
Benefits of recitation of the Prayer
According to the commentary of the great Jang-lung Arya Pandita Nga-wang-lo-sang-ten-pay-gyel-tsen who lived 1770-1845 [4] the benefits of recitation, in this very life, are:
Maintaining extraordinary merit
Seeing the face of the Tathagatas — the Buddhas
Attaining “equal fortune with Bodhisattvas”
Extinguishing negative karmic obscurations
There are also benefits in future lives. These are all contained in the verses and commentaries.
A prayer is a form of meditation. It is consciously incorporated into Buddhist mediations of any type when we set our motivation “to obtain enlightenment for the benefit of all sentient beings.”
Potent Practice for Merit and Purification
Lama Zopa Rinpoche and other great teachers recommend frequent recitation of the King of Prayers as it is an incredibly potent practice for purifying negativities, accumulating merit, and achieving our highest aspirations. By reciting this prayer we can invoke the blessings of Samantabhadra and connect with his wisdom and compassion. In doing so, we open ourselves up to limitless possibilities for growth and transformation.
If you are looking for a practice that will benefit all beings and help you to achieve your highest goals, then look no further than the King of Prayers. Start your journey today by reciting this powerful prayer and invoking the blessings of Samantabhadra.
Geshe Tashi Tsering teaching on the King of Prayers — NOTE: This is one of 10 classes as videos on the Youtube Channel on the sublime King of Prayers: https://www.youtube.com/channel/UCUc0k-RyeqJML8sKc4D7jdw/videos
The King of Prayers
Arya bhadra charya prani dana raja (Sanskrit)
(translated by Jinamitra, Surendrabodhi and Yeshes-sde circa 900c.e.)
(Tib: phag pa bzang po spyod pai smon lan gyi rgyal po)
THE PRAYER OF WAYS HIGH AND SUBLIME
I bow down to the youthful Arya Manjushri.
You lions among humans,
Gone to freedom in the present, past and future
In the worlds of ten directions,
To all of you, with body, speech and sincere mind I bow down.
With the energy of aspiration for the bodhisattva way,
With a sense of deep respect,
And with as many bodies as atoms of the world,
To all you Buddhas visualized before me, I bow down.
On every atom are Buddhas numberless as atoms,
Each amidst a host of bodhisattvas,
And I am confident the sphere of all phenomena
Is entirely filled with Buddhas in this way.
With infinite oceans of praise for you,
And oceans of sound from the aspects of my voice,
I sing the breathtaking excellence of Buddhas,
And celebrate all of you Gone to Bliss.
Beautiful flowers and regal garlands,
Sweet music, scented oils and parasols,
Sparkling lights and sublime incense,
I offer to you Victorious Ones.
Fine dress and fragrant perfumes,
Sandalwood powder heaped high as Mount Meru,
All wondrous offerings in spectacular array,
I offer to you Victorious Ones.
With transcendent offerings peerless and vast,
With profound admiration for all the Buddhas,
With strength of conviction in the bodhisattva way,
I offer and bow down to all Victorious Ones.
Every harmful action I have done
With my body, speech and mind
Overwhelmed by attachment, anger and confusion,
All these I openly lay bare before you.
I lift up my heart and rejoice in all merit
Of the Buddhas and bodhisattvas in ten directions,
Of solitary realizers, hearers still training and those beyond,
And of all ordinary beings.
You who are the bright lights of worlds in ten directions,
Who have attained a Buddha’s omniscience through the stages of awakening,
All you who are my guides,
Please turn the supreme wheel of Dharma.
With palms together I earnestly request:
You who may actualize parinirvana,
Please stay with us for eons numberless as atoms of the world,
For the happiness and well-being of all wanderers in samsara.
Whatever slight merit I may have created,
By paying homage, offering, and acknowledging my faults,
Rejoicing, and requesting that the Buddhas stay and teach,
I now dedicate all this for full awakening.
May you Buddhas now living in the worlds of ten directions,
And all you gone to freedom in the past, accept my offerings.
May those not yet arisen quickly perfect their minds,
Awakening as fully enlightened ones.
May all worlds in ten directions,
Be entirely pure and vast.
May they be filled with bodhisattvas
Surrounding Buddhas gathered beneath a bodhi tree.
May as many beings as exist in ten directions
Be always well and happy.
May all samsaric beings live in accord with the Dharma,
And may their every Dharma wish be fulfilled.
Remembering my past lives in all varieties of existence,
May I practice the bodhisattva way,
And thus, in each cycle of death, migration and birth,
May I always abandon the householder’s life.
Then, following in the footsteps of all the Buddhas,
And perfecting the practice of a bodhisattva,
May I always act without error or compromise,
With ethical conduct faultless and pure.
May I teach the Dharma in the language of gods,
In every language of spirits and nagas,
Of humans and of demons,
And in the voice of every form of being.
May I be gentle-minded, cultivating the six paramitas,
And never forget bodhicitta.
May I completely cleanse without omission
Every negativity and all that obscures this awakening mind.
May I traverse all my lives in the world,
Free of karma, afflictions and interfering forces,
Just as the lotus blossom is undisturbed by the water’s wave,
Just as the sun and moon move unhindered through the sky.
May I ease the suffering in the lower realms
And in the many directions and dimensions of the universe.
May I guide all wanderers in samsara to the pure bliss of awakening
And be of worldly benefit to them as well.
May I practice constantly for eons to come,
Perfecting the activities of awakening,
Acting in harmony with the various dispositions of beings,
Showing the ways of a bodhisattva.
May I always have the friendship
Of those whose path is like mine,
And with body, words and also mind,
May we practice together the same aspirations and activities.
May I always meet a spiritual mentor
And never displease that excellent friend,
Who deeply wishes to help me
And expertly teaches the bodhisattva way.
May I always directly see the Buddhas,
Masters encircled by bodhisattvas,
And without pause or discouragement for eons to come,
May I make extensive offerings to them.
May I hold within me the Buddha’s genuine Dharma,
Illuminate everywhere the teachings that awaken,
Embody the realizations of a bodhisattva,
And practice ardently in all future eons.
While circling through all states of existence,
May I become an endless treasure of good qualities—
Skillful means, wisdom, samadhi and liberating stabilizations—
Gathering limitless pristine wisdom and merit.
On one atom I shall see
Buddha fields numberless as atoms,
Inconceivable Buddhas among bodhisattvas in every field,
Practicing the activities of awakening.
Perceiving this in all directions,
I dive into an ocean of Buddha fields,
Each an ocean of three times Buddhas in the space of a wisp of hair.
So I, too, will practice for an ocean of eons.
Thus I am continually immersed in the speech of the Buddhas,
Expression that reveals an ocean of qualities in one word,
The completely pure eloquence of all the Buddhas,
Communication suited to the varied tendencies of beings.
With strength of understanding I plunge
Into the infinite awakened speech of the Dharma
Of all Buddhas in three times gone to freedom,
Who continually turn the wheel of Dharma methods.
I shall experience in one moment
Such vast activity of all future eons,
And I will enter into all eons of the three times,
In but a fraction of a second.
In one instant I shall see all those awakened beings,
Past, present and future lions among humans,
And with the power of the illusion-like stabilization
I will constantly engage in their inconceivable activity.
I shall manifest upon one single atom
The array of pure lands present, past and future.
Likewise, I shall enter the array of pure Buddha fields
In every direction without exception.
I shall enter the very presence of all my guides,
Those lights of this world who are yet to appear,
Those sequentially turning the wheels of complete awakening,
Those who reveal nirvana–final, perfect peace.
May I achieve the power of swift, magical emanation,
The power to lead to the great vehicle through every approach,
The power of always-beneficial activity,
The power of love pervading all realms,
The power of all-surpassing merit,
The power of supreme knowledge unobstructed by discrimination,
And through the powers of wisdom, skillful means and samadhi,
May I achieve the perfect power of awakening.
Purifying the power of all contaminated actions,
Crushing the power of disturbing emotions at their root,
Defusing the power of interfering forces,
I shall perfect the power of the bodhisattva practice.
May I purify an ocean of worlds,
May I free an ocean of beings,
May I clearly see an ocean of Dharma,
May I realize an ocean of pristine wisdom.
May I purify an ocean of activities,
May I fulfill an ocean of aspirations,
May I make offerings to an ocean of Buddhas,
May I practice without discouragement for an ocean of eons.
To awaken fully through this bodhisattva way,
I shall fulfill without exception
All the diverse aspirations of the awakening practice
Of all Buddhas gone to freedom in the three times everywhere.
In order to practice exactly as the wise one
Called Samantabhadra, ‘All Embracing Good’,
The elder brother of the sons and daughters of the Buddhas,
I completely dedicate all this goodness.
Likewise may I dedicate
Just as the skillful Samantabhadra,
With pure body, speech and mind,
Pure actions and pure Buddha fields.
I shall give rise to the aspirations of Manjushri
For this bodhisattva practice of all embracing good,
To perfect these practices
Without discouragement or pause in all future eons.
May my pure activities be endless,
My good qualities boundless,
And through abiding in immeasurable activity,
May I actualize infinite emanations.
Limitless is the end of space,
Likewise, limitless are living beings,
Thus, limitless are karma and afflictions.
May my aspiration’s reach be limitless as well.
One may offer to the Buddhas
All wealth and adornments of infinite worlds in ten directions,
And one may offer during eons numberless as atoms of the world
Even the greatest happiness of gods and humans;
But whoever hears this extraordinary aspiration,
And longing for highest awakening
Gives rise to faith just once,
Creates far more precious merit.
Those who make this heartfelt aspiration for the bodhisattva way
Will be free of all lower rebirths,
Free of harmful companions,
And will quickly see Amitabha, Infinite Light.
And even in this very human life,
They will be nourished by happiness and have all conducive circumstances.
Without waiting long,
They will become like Samantabhadra himself.
Those who give voice to this extraordinary aspiration
Will quickly and completely purify
The five boundless harmful actions
Created under the power of ignorance.
Blessed with supreme knowledge,
Excellent body, family, attributes, and appearance,
They will be invincible to vast interfering forces and misleading teachers,
And all the three worlds will make offerings.
Going quickly to the noble bodhi tree,
And sitting there to benefit sentient beings,
Subduing all interfering forces,
They will fully awaken and turn the great wheel of Dharma.
Have no doubt that complete awakening
Is the fully ripened result—comprehended only by a Buddha—
Of holding in mind by teaching, reading or reciting
This aspiration of the bodhisattva practice.
In order to train just like
The hero Manjushri who knows reality as it is
And just like Samantabhadra as well,
I completely dedicate all this goodness, just as they did.
With that dedication which is praised as greatest
By all the Buddhas gone to freedom in the three times,
I, too, dedicate all my roots of goodness
For the attainments of the bodhisattva practice.
When the moment of my death arrives,
By eliminating all obscurations
And directly perceiving Amitabha,
May I go immediately to Sukhavati, Pure Land of Great Joy.
Having gone to Sukhavati,
May I actualize the meaning of these aspirations,
Fulfilling them all without exception,
For the benefit of beings for as long as this world endures.
Born from an extremely beautiful, superlative lotus
In this joyful land, the Buddha’s magnificent mandala,
May I receive a prediction of my awakening
Directly from the Buddha Amitabha.
Having received a prediction there,
May I create vast benefit
For beings throughout the ten directions,
With a billion emanations by the power of wisdom.
Through even the small virtue I have accumulated
By offering this prayer of the bodhisattva practice,
May all the positive aspirations of beings
Be fulfilled in an instant.
Through creating limitless merit
By dedicating this prayer of Samantabhadra’s deeds,
May all beings drowning in this torrent of suffering,
Enter the presence of Amitabha.
Through this king of aspirations, which is the greatest of the sublime,
Helping infinite wanderers in samsara,
Through the accomplishment of this scripture dazzling with Samantabhadra’s practice,
May suffering realms be utterly emptied of all beings.
Commentary from the great Pandit below.
A giant and stunning statue of Samatabhadra at a beautiful temple on the sacred Mount Emei in China. In China, he is known as Puxien or Puxian. Typically, his Bodhisattva throne is an elephant.
King of Prayers Commentary
By Jang Lung Pandita
Editors Note: the numbers in the commentary bolded are the verse numbers corresponding to the above prayer.
Explanation of the meaning of the text of the prayer of the conduct of arya Samantabhadra, the entrance to the conduct of bodhisattvas.
I prostrate from my heart to Thubwang Dorjechang, the supreme deity that acts as a teacher to me, with special affection for those who proceed in this degenerate era, the main ones among the two-legged beings abiding in a multitude of fields.
I prostrate with pure faith with all my three doors of activities to the great Dorjechang sporting in the vajra shining the beacon of all teachings, having combined in one the wisdom and affection of limitless conquerors.
Even a single drop from the great ocean of the explanation of the supreme text of Samantabhadra’s Prayer, that is the single path traveled by all conquerors and their children creates a festival of joy when taken in with a handful of faith.
In this text here, the subject matter from all the many prayers that exist in the sutras of the Bhagavan and the treatises of scholars and yogis in arya land (of India) and Tibet, is profound, vast and complete. For this reason this is a prayer that is supreme compared to the others and it is known as The King of Prayers.
There are four parts in the explanation of this text: 1. The meaning of the name 2. The translator’s expression of homage 3. The need (for composing the text) and the relation (between its parts) 4. The meaning of the text.
A beautiful old thangka of many Samantabadras. Each of them rides a white elephant. Bodhisattvas emanate in countless numbers and forms to help all sentient beings.. Himalayaart.org.
Meaning of the Sanskrit name
The meaning of the name In the (Sanskrit) language of perfect grammar the name of the text begins with the word arya. Translated into Tibetan, arya is phagpa, bhadra is zangpo, tsarya is joepa, pranidhana is monlam and raja is gyelpo. Therefore the title (in Tibetan) translates as phagpa zangpo joepai monlam gyi gyelpo. (In English it translates as The King of Prayers of Arya Noble Conduct or The King of Prayers of Arya Samantabhadra’s Conduct). [2] The splendid of conduct of bodhisattva Samantabhadra, that is the conduct of the children of the conquerors, thoroughly complete in every direction, is condensed in one aspect and composed as a prayer and since the subject matter is vast and superior compared to all other prayers, it is called The King.
The translator’s expression of homage
I prostrate to Arya Youthful Manjushri
The meaning is easy (and does not require any further explanation.)
The need for composing the text and the relation between its parts The subject matter of this text is the conduct of bodhisattvas on the resolute (ground) and the ocean of qualities and conduct of bodhisattvas abiding on the (actual) grounds. When one prays while keeping these in the mind, the potency of the
Great Vehicle lineage increases and one places sound imprints of all the stages of the bodhisattva paths. There is also the need for manifesting the benefits of making this prayer as they are described further down the text. As for the ultimate need, this is manifesting great enlightenment, which is the ultimate benefit. The ultimate need depends on the (general) need and since the (general) need depends on the subject matter, there is a relation. This presentation of the need for composing the text and the relation between its parts does not occur in Chinese commentaries and also in some Tibetan commentaries there is a different explanation. However, this previous explanation is fine.
The meaning of the text There are four headings in this: 1. The stages of practices that amass (virtue) and purify (negativities) that are the causes actualizing the prayer 2. The actual practice of the stages of the bodhisattva prayer 3. The benefits of having paid attention to this prayer 4. The benefits of reciting the texts and so forth.
The activities taught in Samantabhadra’s aspirational prayer are essential practices in Mahayana and Vajrayana. Here, Nyung Nye practice involves extensive physical prostrations for purification, along with taking the eight precepts (for the weekend), fasting and silence. It is considered a purification practice.
1 – Accumulation and Purification
In the way that the Protector Serlingpa and Lord Atisha practiced, one cleans the room and arranges images representing the body, speech and mind (of the buddhas), one arranges beautifully whatever offerings one has been able to receive in an honest manner, one reflects on impermanence, the suffering of unfortunate migrations and the shortcomings of samsara. One also trains the mind by focusing on love and compassion observing all sentient beings and so forth. One must definitely engage in these preliminaries. Then one must certainly mix one’s mental continuum with refuge and bodhichitta. Those with sharp mental faculties, can think that the array of pure fields of buddhas and bodhisattvas existing in the multitude of fields of the ten directions is present in their room. However, beginners are advised to visualize the field of accumulation according to the Lamrim instructions, so that the focal object can appear easily. One generates strong devotion for the objects of refuge as well as strong love and compassion for all encircling sentient beings. And while one is influenced by these thoughts one offers the seven-limb prayer.
An old Tibetan statue of Samantabhadra on an elephant throne. Himalayanart.org
2 – Prostration
The branch of prostration has four subheadings:
1. Combined prostration of all three doors
2. Physical prostration
3. Mental prostration
4. Verbal prostration
Combined prostration of all three doors of activities The root text teaches that with four lines:
1) To all lions of men, the Sugathas of the three times to as many as they exist in the worlds of the ten directions I prostrate to all of them without exception with body, speech and clear mind.
On every worldly realm and every period of time there are buddhas abiding in the ten directions: there are those who came in the past, those who will come in the future and the lions of men who are coming now. [4] I focus on all the Bhagavan Buddhas and their children, however many and wherever they exist, and prostrate respectfully with clear body, speech and mind, sincerely and without just imitating others. If there is inestimable merit in prostrating to simply to one buddha, there is no need to explain what happens when one prostrates by focusing in this way.
Prostrations is a major foundational practice and a way of showing respect and devotion to the Three Jewels: Buddha, Dharma and Sangha.
Physical prostration
The meaning is taught in one verse
2) Through the strength of prayer of noble conduct all the conquerors appear directly to my mind I bow deeply with as many bodies as the atoms of the fields and fully prostrate to all conquerors.
Moved by the strength of faith in the qualities of the noble conduct of the objects of refuge, I focus on the mental object that includes all conquerors in every direction and every period of time as if I could perceive them directly. Emanating as many replicas of my body as there are atoms in the various fields I bow toughing the ground with my five limbs1 and prostrate with utterly pure faith.
Mental prostration
The meaning is taught in one verse
3) On every atom (there) are buddhas as many as the atoms that exist seated in the centre of the children of buddhas. Thus I appreciate that all dharma spheres without exception are filled completely with conquerors.
The number of buddhas on every single atom is equal to the number of atoms that exist. [5] Each of these buddhas abides in the centre, surrounded by an entourage of bodhisattvas who are his or her children. In that manner, space is completely pervaded by the mind of conquerors abiding in equipoise in the dharma sphere of thusness, sporting with the gnosis of non-duality. Similarly, I appreciate that all realms of dharma spheres are filled with (conquerors) bodies and (their pure) fields. I have faith in these inconceivable qualities.
Formal sadhanas are transmitted in text form through an unbroken lineage from guru to guru back to the Buddha. Here, a meditator in lotus position meditates with a written text (Sadhana) as a guide. A Sadhana combines sounds (prayers and mantras), actions (mudras), intense visualizations (guided), even a sense of place (mandalas) and the six senses (smells, tastes, and so on from the visualized offerings.)
Verbal prostration
The meaning is taught in one verse:
Five Limbs: two arms, two legs and the head.
With every sound of an ocean of melodies and an ocean of these inexhaustible praises I pronounce the qualities of all conquerors and praise all sugatas.
Having manifested many tongues and palates that act as causes for the various types of melodiousness
I praise the ocean-like, inexhaustible qualities of these (focal) objects.
With sweet melodious sounds I thoroughly express the limitless qualities of all conquerors and their children and I praise all the sugatas.
The more time we spend on offerings, the more we appear to offer, the more we reinforce the activity of giving — and the positive merit the action accumulates. Even if this only works at the level of mind, this is an important reinforcement.
OFFERINGS This is presented in two subheadings:
Surpassable offerings
Unsurpassable offerings
Ordinary offerings The meaning is taught in two verses:
5) With immaculate flowers and immaculate garlands,
cymbals perfumed ointments, supreme parasols and well as
supreme butter lamps and immaculate incense,
I make offerings to these conquerors.
6) By (arranging) immaculate garments and supreme aromas and powdered incense as high as the supreme Mountain (Meru) in a formation that is superior and supreme in every (aspect) I make offerings to these conquerors.
Flowers, garlands, cymbals, perfumed ointments, parasols, butter lamps, incense, garments and aromas are easy to understand. Each of these words is accompanied by the terms immaculate and supreme. These words indicate that I make inconceivable offerings. Taking the flowers as an example, this refers to every flower that exists in the human and god realm, and to the assembly of countless perfections of every aspect such as that of every color, shape, aroma and condition. Powdered incense refers to sweet smelling incense in a powdered form, packaged as loose powder or as incense sticks, that is further arranged in alternating patters such as these of the colored sand particles of a mandala, vast and awesome, as high as supreme Mt. Meru. The arrangement of these offerings is particularly superior. Taking the flowers as an example, there are various arrangements for every type of flower. For example there are various shapes such as parasols made exclusively out of these flowers, as well as banners of victory, canopies, inestimable mansions, thrones, tassels and so forth, all radiating light. Having emanated various aspects such as these, the same (visualizations) should be applied to the rest of the offerings such the garlands and so forth.
The unsurpassable offerings are often symbolized with the Mandala offering. A traditional mandala set is a “model of the universe” with Mount Meru in the centre — the axis mundi of the cosmos — surrounded by various dimensions and perceptions of the universe. In traditional offerings, these “Universes” are called “continents.” By constructing and offering the mandala of jewels or rice, we make the ultimate offering of the entire visualized universe to our Gurus, the Buddhas and Bodhisattvas, Yidams, and Enlightened Ones.
Unsurpassable offerings
The meaning is taught in one verse:
7) Vast unsurpassable offerings
I imagine for all conquerors Through the strength of faith in the noble conduct
I prostrate and offer to all conquerors.
These are unsurpassable offerings of bodhisattvas with the extraordinary might of miracles and concentration.
I manifest many things with noble characteristics that do not exist in this world, such as the noble vase, the wish-fulfilling tree, the wish-fulfilling jewel and so forth. Then with a mere thought, countless (other) useful things as well as countless praising melodies and the sound of immaculate dharma are emanated from these. These are vast since they completely fill all buddha fields. I also offer my own body, having emanated just as many replicas. The expression through the strength of faith in the noble conduct indicates the characteristic of the motivation. I prostrate and make offerings influenced by two types of faith, both very strong: faith through mental respect in the qualities of the objects receiving my offerings and faith vividly wishing to actualize their state.
Confessions of negativities is an important part of nearly every Buddhist practice with the goal of purifying past negative karma and aspiration of Bodhichitta. One of these practices is the 35 Confessional Buddhas with Shakyamuni Buddha at the centre.
3 — Confession of Negativity
The meaning is taught in one verse
8) Whatever negativity exist and I have done with my body, speech and similarly with my mind due to the power of attachment, hatred and confusion I confess all of them individually.
Due to the three causes of attachment, hatred and confusion, I have committed negativities that are non-virtuous in nature, namely the natural and proscribed negativities, through the bases of the three doors of physical, verbal and mental activities. I have committed these, I have caused other to commit them, and I have rejoiced when those were done by others.
I regret them and fearful that they might come to maturation I confess all of them. -From now on I will restrain my mind. -I am convinced that the objects of refuge have the power to protect me from the results of negativity. -I comprehend the selflessness of the three rounds of negativity. I confess these negative actions individually through the complete set of the four (aforementioned) strengths.
4 — Rejoicing
The meaning is taught in one verse
9) I rejoice in the virtue of all conquerors of the ten directions, that of the children of the buddhas, that of solitary realizers, learners and non-learners and in the merit of all migrators.
I meditate on the joy of rejoicing from the bottom of my heart, like a beggar who has found a treasure, in however merit exists among the five types of individuals. These are the buddhas abiding in the ten directions, bodhisattvas, solitary realizers, hearers who are learners and non learners, and ordinary migrators.
5 — Urging to Turn the Wheel of Dharma
The meaning is taught in one verse:
10) All those who are the beacons of the worlds in the ten directions, those who have found Buddhahood without attachment in the stages of enlightenment, all those protectors I urge to turn the unsurpassable wheel of dharma.
All the Bhagavan Buddhas, the beacons dispelling the decline of the worlds in the fields of the ten directions, the enlightened buddhas [9] who have found knowledge without attachment and impediment, I urge them to quickly turn the unsurpassable wheel of vast and profound Dharma, having manifested replicas of my body equal to their numbers.
H.E. Garchen Rinpoche spinning a Dharma Wheel. Turning the Wheel of Dharma means to literally continue teaching, as Garchen Rinpoche demonstrated daily, and other great teachers. (It doesn’t refer to the Prayer Wheel.)
6 — Praying Not to Pass into Paranirvana
The meaning is taught in one verse:
11) To those wishing to demonstrate paranirvana I pray with my palms joined together: for the benefit and happiness of all migrators please remain for as many eons as there are atoms in the fields.
Having manifested inestimable bodies, I join together the palms of my hands and make this requesting prayer: for the sake of the ultimate benefit of migrators and in order to generate happiness in the present, I request those wishing to demonstrate the mode of passing into paranirvana in the fields of the ten directions, to please remain without passing into paranirvana for as many eons as there are atoms in the fields.
A video teaching from Venerable Zasep Rinpoche on Bodhichitta motivation and dedication — two of the topics in the King of Prayers:
7 — Dedication
The meaning is taught in one verse:
12) Whatever little virtue I have accumulated through prostrating, making offerings, confessing, rejoicing, urging and praying I dedicate them all towards enlightenment.
I share all roots of virtue represented by the six aforementioned branches, such as prostrating and so on, with all sentient beings and I dedicate them with the strong aspiration to become the cause for complete enlightenment.
What stops me from actualizing the things I am praying for, as they are, further down in the text, is negativity and obscurations. And since the favorable factor purifying those and actualizing the prayer is merit, I need whatever acts as the causes for increasing this merit, whatever guarantees that it will
never be exhausted and whatever actualizes the things I am praying for. The seven limb prayer acts in three ways: it purifies negativities and obscurations, it amasses the accumulation of merit, and increases the roots of virtue, while not allowing them to be exhausted. Therefore if the seven-limb prayer is done in the beginning, it amplifies the potency to actualize whatever on prays for further down the text.
The Actual Practices of the Bodhisattva Prayer
This has three subheadings
Practicing the stages of the prayer on the ground of resolute conduct
Practicing the stages of the prayer on the ground of arya bodhisattvas
3. The measure of actualizing the results of the prayer.
Practicing the stages of the prayer on the ground of resolute conduct
This is presented in ten parts:
Training to purify intention
The path remembering bodhichitta
Unaffected application
Benefiting sentient beings
Putting on the armor
Aspiration to meet with bodhisattvas of equal fortune
Aspiration to please virtuous friends
Aspiration that the tathagatas become manifest
Aspiration to uphold the dharma
Aspiration to acquire inexhaustible treasures
Training to purify intention
This has three subheadings
Aspiration to make offerings to the buddhas and that they perfectly complete their intentions
Intention to thoroughly purify buddha fields
Training in the special intention for happiness for all sentient beings.
Aspiration to make offerings to the buddhas and that they perfectly complete their intentions
The meaning is taught in one verse:
13) May my offerings be made to the buddhas of the past and to those abiding in every world of the ten directions and may those who have not yet come, very quickly complete the intention of enlightenment and gradually come as buddhas.
Since the things one prays for, from this point onward are for the sake of benefiting ordinary beings, they are explained in conjunction with the stages of one’s practices. Having represented the root of virtue with prostrations and so forth, I offer my body, enjoyments and root of virtue of the three times to Bhagavan Buddhas who came in the past and to those who presently abide in the worldly realms of the ten directions. [11] And thinking that it has become a cloud of Samantabhadra’s offering (noble in every aspect) and that it has pleased them, I pray that I may always be able to present such offerings. As for the Buddhas who have not yet come, I make offerings to those abiding in the path of the three vehicles who will become enlightened in the future so that the conditions that are conducive for their enlightenment will be completed. This is the aspiration that once they complete their intention, they will arrive to the ground of buddhahood following the stages as they are. This is the way to dedicate the root of one’s virtue and so forth for those learners and nonlearners abiding on the path. As for the aspiration to be able to act in this way in future lives as well, this will also be explained further down in the text.
Intention to thoroughly purify buddha fields
The meaning in taught in one verse:
14) May however many fields exist in the ten directions become vast and completely pure and may they will be filled completely by conquerors who have proceeded to enlightenment under powerful bodhi trees and by children of the buddhas
Just like before, having offered my own body, enjoyments, roots of virtue (found) in the realms of worldly environments in the ten directions, may the faults of these environments such as the stones, pebbles, thorns, gravel, tree stumps, eroded ravines, cliff edges and so forth, become purified and may the nature of the ground base of these places turn into precious substances. May these places be endowed with vast endowments such as vegetation of wish-fulfilling trees, lakes whose waters bear the eight characteristics2, mountains made of the seven precious substances3, inestimable mansions, [12] thrones made of precious substances and so forth and may they become similar to the array of Sukavati pure field. May they be completely filled with bodhisattavas, the children of the buddhas, as well as sugata conquerors sitting in frond of powerful bodhi trees, in the centre (of these fields.) This offering is mainly for the sake of the environment.
Training in the special intention for happiness for all sentient beings
The meaning is taught in one verse:
15) May however many sentient beings exist in the ten directions be always without sickness, may they have happiness and may the dharma-related purposed and hopes of all migrators be fulfilled accordingly.
Just like before, having offered my own body and so forth, for the sake of sentient beings, however many are included in the six classes of the worldly realms of the ten directions, may they become free of sickness. There are many words in the sutras for samsaric suffering and all actions and afflictions that are its causes, such as sickness, suffering and pain. Therefore, once liberated from samsaric suffering and its causes, may they come to experience perfect physical and mental happiness. May the conditions that are conducive for actualizing the dharma-related purposes that all these migrating beings deeply desire, all be established according to their wishes and may they actualize their hope of obtaining the state of buddhahood. This is the way to dedicate mainly for the sake of sentient beings that have not entered the path. What follows from this point onward is the way to train in the focal object of love and compassion as well as the way to train in love seeking to establish the benefit of others.
The path remembering bodhichitta
This is presented in five subheadings:
Aspiration to remember previous births and to be ordained
Aspiration not to allow the deterioration of ethics
Aspiration to teach dharma in individual languages
Aspiration to soften one’s mental continuum and to exert in the six perfections
Aspiration to abandon negativities and obscurations.
Aspiration to remember previous births and to be ordained
The meaning is taught in one verse:
16) May I practice of conduct of enlightenment may I remember (past) births in all migrations and in all successive lives, at death, transference and birth may I always be ordained.
In order to be in a position to establish the purposes of others I must obtain the state of buddhawood. Therefore I will engage in the conduct that is the main cause of that, namely the noble conduct that generates and increases bodhichitta. And in whichever type of migration I am reborn as a god, human and so forth, I will obtain recollection of successive lives in all aspects, remembering the rebirth previous to that life, exactly as it was. Through this power, when I experience the continuum of rebirths as well as death, transference and rebirth in successive lives, I will remember the shortcomings of living as a householder and the benefits of living as ordained. Through that may I always be ordained. Here, since mainly there are shortcomings in the livelihood of a householder who has not obtained a path, there are more obstacles for bodhichitta and therefore one aspires to be ordained in all successive lives up to that point. This is the first cause for remembering bodhichitta.
Aspiration not to allow the deterioration of ethics
The meaning is taught in four lines:
17) May I train in the footsteps of all conquerors and thoroughly complete the noble conduct may I always practice non-deteriorated and faultless, stainless, thoroughly pure moral conduct.
May I be able to practice the three types of ethics, by paying attention to the meaning of each in a non-deteriorated manner, without being affected by the faults of afflicted downfalls. They are the basis and foundation for training in the footsteps of all conquerors of the three times, while being influenced by aspiring and engaging bodhichitta in all successive lives, and the basis for thoroughly completing the conduct of bodhisattva Samantabhadra (that is noble is every aspect). This aspiration for totally pure vows of engaging bodhichitta is the second cause for remembering bodhichitta.
Aspiration to teach dharma in individual languages
The meaning is taught in four lines:
18) May I teach the dharma in all languages however many languages of migrators (exist, such as) the languages of gods, nagas, yakshas, vampires and humans.
This is an aspiration to teach Dharma in the individual languages of migrators such as the gods, nagas, yakshas, vampires, humans and so forth. This includes two (separate aspirations): to teach dharma in the language for whichever migration one is born into and to teach dharma in the individual language and dialect of each ethnic type included in the same group of “gods” or “humans”. And in brief, since this refers to teaching the dharma of the great vehicle, the dissemination of the great vehicle dharma is the third cause for remembering bodhichitta.
Aspiration to soften one’s mental continuum and to exert in the six perfections
The meaning is taught in two lines:
19a) Through that and through exertion in the (six) perfections may the mind of bodhichitta never be forgotten.
This refers to softening one’s mental continuum and it is the aspiration to abide in the qualities of the (mahayana) lineage. Although the qualities of the great vehicle lineage are said to be many, it appears to be saying that one’s mental continuum is softened mainly with the greatness of love and affection.
Regarding exerting in the (six) perfections, there is exertion in the sense that one puts effort into getting to know the unknown points of the conduct of the six perfections and into developing those that one already knows, without any deterioration. In brief, this aspiration to abide and train in the conduct of the great vehicle is the fourth cause for remembering bodhichitta.
The following half and four verses are the aspiration to establish conditions conducive for the generation of bodhichitta, from the point of view of antidotes.
Aspiration to abandon negativities and obscurations
The meaning is taught in two lines:
19b) May whatever negativities that are obscurations (exist) be thoroughly cleansed.
In terms of negativities, there are negative downfalls such as the four black dharmas and so forth. In terms of obscurations, there are karmic obscurations such as abandoning the great vehicle and so forth and afflictive obscurations such as pride, wrong views and so forth. In brief, the aspiration to put effort into cleansing negativities and obscurations that obstruct the generation of the great vehicle path, in this context is the aspiration to abandon states that are unfavorable for the generation of bodhichitta.
Unaffected application
The meaning is taught in one verse:
20) May I be liberated from the actions of the demons of karma and afflictions and also in all worldly migrations may I remain without attachment , like the lily is with the water and like the sun and moon (that move) unhindered in the sky.
The projecting causes for taking birth in samsara [16] are contaminated karma that is viruous, non-virtuous, or unchanging, afflictions such as craving, taking and so forth, as well as craving such as craving the experience of the five sensual pleasures. Apart from those who benefit me, there those who obstruct dharma and these are called demons. There are two aspirations in being reborn again and again in samsara without liberation from these three faults wherever I am born a worldly migration. In the first example, although the lotus lily is born from the water it is unaffected since it is not attached to water. In the second example, the sun and the moon move across the sky unhindered and never weary, in order to dispel the darkness of the world. Since this is in the context of the ground of resolute activities, although I am not able to completely abandon these three faults, these do not have the potency to create obstacles on my path when I am born in samsara. Merely this aspiration can be found in some arhants of the lesser vehicle, while here, apart from that, it is an aspiration to be reborn in samsara for the sake of others, without weariness.
Benefiting sentient beings
The meaning is taught in one verse:
21) May I thoroughly pacify the suffering of lower migrations in however many vast fields and directions (it exists). May I place all migrators in many types of happiness and may I practice that which is beneficial for all.
I pray to thoroughly pacify all types of samsaric suffering that is the suffering of lower migrations as it is exemplified by the vastness of a field that reaches the limits of space. Further, without limiting this to one single field, I include however many fields exist in the ten directions. [17] Then I pray to place all migrating beings in the well-being of the fortunate migrations such as the excellence of gods and humans. And without stopping at that, I pray that I will be able to establish the ultimate benefit of all migrating beings by guiding them through the method of great enlightenment in accordance with what is appropriate with their individual fortune. This is different from the previous verse. The previous verse is merely a prayer to be able to act in this way in other (future) rebirths. Here it is an aspiration to establish the benefit of sentient beings having taken rebirth in many places, in accordance with my wish, through the influence of prayer and compassion, with a purpose similar to the previous one. Since this is still in the context of resolute activities, it is different from the case of bodhisattvas who have reached (the actual) grounds. They can teach in many different types of existence in the world through having obtained power over (choosing) their rebirth.
Putting on the armor
The meaning is taught in one verse:
22) May I thoroughly complete the conduct of enlightenment and cause sentient beings to enter in accordance with their conduct, may I teach them well (various) noble conducts and may I practice them in all future eons.
I will thoroughly complete the conduct of my two accumulations for the sake of obtaining unsurpassable enlightenment and I will cause sentient beings to enter the great enlightenment by teaching types of conduct in accordance with their individual capacities, interests and imprints. This is explained as teaching in detail the immaculate dharma of the great vehicle that is teaching the mode of conduct that is noble in every aspect (Samantabhadra’s conduct).
Saying that I will thoroughly practice these three types of conduct in all future eons without becoming weary, is putting on the armor. The terms conduct of enlightenment and noble conduct occur many times in this text. [18] As they are not explained as having the same meaning, each term is explained differently in every case. One should also know that they occur many times in the explanation of the sutras, when one relies on the texts of Indian scholars.
Aspiration to meet with bodhisattvas of equal fortune
The meaning is taught in one verse:
23) May I always befriend those whose conduct is similar to mine. May through body, speech and also mind pure conduct and prayer be practiced as one.
I pray with the wish to always meet bodhisattvas with equal fortune of conduct with my own practice of the bodhisattva conduct, in all my births till I obtain the state of enlightenment. And once I have met them, I pray to mutually befriend, endear and be close to them with totally pure body, speech and mind. I pray to be able to practice the prayer and the conduct of bodhisattva Samantabhadra as one, through this salient point. This is the aspiration to meet with special companions who practice the path of the great vehicle.
Aspiration to please virtuous friends
The meaning is taught in one verse:
24) May I always meet with those friends who whish to benefit me and who teach well the noble conduct; may I never disappoint their minds.
Until I obtain enlightenment may I always meet those companions who wish to teach me the path of the great vehicle in order to benefit me out of compassion, the virtuous friends who teach me well the conduct of bodhisattva Samantabhadra (that is noble in every aspect), those who explain it, and those who offer me instructions on it. And once I have met them, with my thoughts actions may I always behave in a way that will only please them, without even for a moment displeasing and upsetting their minds. These words teach us that all qualities of the great vehicle depend on meeting with spiritual friends and on properly relying on them. This type of understanding is very important.
Aspiration that the tathagatas become manifest
The meaning is taught in one verse:
25) May I always behold directly the conquerors, protectors surrounded by the children of the buddha. In all future eons may I never become impoverished and may I also make vast offerings to them.
May my eyes directly engage the array of the all the supreme emanation bodies of the conquerors of the ten directions, the protectors who are surrounded by the group of their own children, the bodhisattvas. Once they become the object engaged by my sight, may I look at those conquerors with a faithful mind. In all future eons also, until I meet with the essence of enlightenment, may I be able to present them with actual offerings, with a never-wearing enthusiasm and may I also be able to please them with vast offerings that are not actual ones but are rather produced by the strength of concentration and the strength of miracles. Similar to the meaning of the previous verse, this is an important point teaching that the attainment of the type of concentration that is able to remember the stream of dharma, as well as being in a position to actually meet the supreme emanation bodies and receive instructions from them and so forth, are all the results of a similar cause of properly relying on the spiritual friend who teaches the path of the great vehicle.
Aspiration to fully uphold the immaculate Dharma
The meaning is taught in one verse:
26) May I uphold the immaculate dharma of the conquerors and illuminate every aspect of the conduct of enlightenment may I practice the noble conduct (now) and may I practice it in all future eons.
I pray to be able to uphold the dharma by being able to retain without forgetting the words and meaning of however many collections of dharma have been taught, such as the twelve divisions of the teachings of the conquerors and so forth. Further, may I be able to fully illuminate for others the transmitted dharma of the great vehicle through the conduct of highest enlightenment. This refers to teaching. May I generate the realized dharma of the great vehicle that is the conduct of bodhisattva Samantabhadra, noble in every aspect, in the mind streams of myself and others. May I be able to purify whatever is adverse to that, and to cleanse it, and may I be able to practice this in all future eons without becoming weary. Thus the first line refers to upholding the words and meaning of dharma. The second line refers to teaching the realized dharma to others. The third line explains my practice from the point of view of what is to be adopted, in order to generate the realized dharma in the mind streams of myself and others. The intention in the context of the path of preparation is that one does not forget the words and meaning of dharma and that the power to uphold the immaculate dharma of the conquerors is greatly enhanced by obtaining the power to retain dharma, meaning, patience, and mantra.
Aspiration to acquire inexhaustible treasures
The meaning is taught in one verse:
27) May I find inexhaustible treasures and gnosis when circling in all (types) of existence may I become an inexhaustible treasury of all qualities, method, wisdom, concentration and freedom.
I pray to find an inexhaustible and limitless accumulation of merit and gnosis as I take birth and circle in all types of existence in the desire, form and formless realms. I also pray that I will be able to obtain a limitless and inexhaustible treasury of all qualities as I train in various means for taming
sentient beings, in various types of wisdom abiding in thusness, in various types of concentration establishing the entry to qualities and in various types of illusory freedom. The intention is that during one countless great eon up to the level of supreme mundane dharma of
the path of preparation, I will complete the accumulations (related to these levels), I will extensively familiarize myself by repeatedly training in all aspects of the great vehicle path, I will perceptually comprehend thusness as soon as I obtain the great vehicle path of seeing and I will find the fully complete potency of obtaining the inconceivable door to miracles, the liontype concentration and so forth.
Practicing the stages of the prayer on the ground of arya bodhisattvas This is presented in six parts: 1. Entering the freedom of all bodhisattvas 2. Aspiration to establish the ten strengths of bodhisattvas 3. Establishing the antidotes 4. Bodhisattva deeds 5. Training in the footsteps of others 6. The meaning in brief
Entering the freedom of all bodhisattvas This is presented in eight subheadings:
Aspiration to see the inhabitants of all pure realms on a single atom
Aspiration to see the pure fields
Engaging the speech of the buddha
Engaging the tathagatas’ turning of the wheel of dharma
Engaging the eons
Beholding the tathagatas and engaging the object of their practice
Actually establishing buddha fields
Aspiration to go to the direction of the tathagatas
Aspiration to see the inhabitants of all pure realms existing in the ten directions on a single atom [22] The meaning is taught in one verse:
28) On every atom there are as many fields as the atoms that exist the inconceivable buddhas in these fields abide surrounded by children of the buddhas I behold them and practice the conduct of enlightenment.
On a single atom there are as many inconceivable buddhas as the number of atoms existing in the fields of the ten directions. They abide in the centre surrounded by their children, the bodhisattvas. In order to obtain their unsurpassable enlightenment I behold them with my gaze and practice the conduct.
Aspiration to see all pure fields in the ten directions The meaning is taught in four lines:
29) Thus also in the expanse of a single hair there is an ocean of as many buddhas as they exist in the three times in every direction without exception and there is an ocean of pure fields and for an ocean of eons may I thoroughly engage in the practice of this conduct.
As it has just been explained, in all directions of all realms in every world, in the expanse of minute ground similar to the tip of a single hair, there is an ocean of arrayed buddha bodies whose number is equal to the number of the buddhas who have come in the measure of the three times, the past, present
and future. I will thoroughly engage in the ocean of array of their pure fields and practice the conduct of enlightenment for an ocean of eons, with a neverwearing mind. [23] The pure fields and the manner of beholding them taught in the last couple of verses are different from what has been taught
previously on verse 25 by the words “may I always behold directly the conquerors surrounded….” That was about the manner that bodhisattvas who are ordinary beings behold the array of supreme emanation bodies and their fields. Since this verse is about the manner that arya bodhisattvas behold the array
of complete enjoyment bodies and their fields, the difference is substantial. Although in some Tibetan commentaries it is explained that this applies only to the presentation of pure fields, it is acceptable to apply it to the first ground and so forth, since the intention of the Sutra of Ten Bhumis is
similar to the teachings of arya Nagarjuna and his spiritual children, (in teaching that) one sees many arrays of enjoyment bodies from the first ground and that also every moment one sees many greatnesses. Nevertheless despite the fact that the focal object is only one array of a pure field of enjoyment bodies, the beholders are many arya bodhisattvas. But despite the fact that at the time of beholding there are differences between higher and lower realizations and for that reason it appears that there are many different ways of beholding, this is not the object of debate of a dialectician’s faulty reasoning.
Engaging the speech of the buddha The meaning is taught in four lines:
30) With a language of an ocean of qualities in every single word all conquerors speak with the pure qualities of melodiousness. This melodiousness is in accordance with the thoughts of all migrators. May I always engage the speech of the buddha.
Even a single word of the enjoyment body is endowed with the sixty types (of melodiousness) and so forth and their language is like an ocean. It engages
each type of migrating being existing in the surrounding mandalas, with their intentions and mentalities. [24] It engages all of them through their own individual language. Through the purity of the aspects of speech of all conquerors, endowed with the quality of eliminating doubt and being understood in
each individual language, the speech of the buddha fulfils the hopes and intentions of all migrating beings. May I engage in listening that melodious speech with faith and may I come to hear it. This refers to hearing as it is, even a single part of the melodious speech of the enjoyment body, expressed
in such a manner of speaking that it is understood in the individual languages of limitless migrating beings. Again, since there are two types of hearing for arya bodhisattvas: hearing according to their own strength and hearing through the blessing of the buddha, there is no need to exclusively apply this to the ninth ground.
Engaging the tathagatas’ turning of the wheel of dharma The meaning is taught in four lines:
31) I will also thoroughly engage through the strength of my mind in the inexhaustible melody of the speech of all conquerors coming during the three times and turning the wheel (of dharma) in (different) ways.
All the conquerors, the bhagavan buddhas who come during the three times, fully turn the wheel of dharma in profound and extensive ways, in an uninterrupted stream. May I fully engage the meaning of the boundless and inexhaustible melody of their speech thought the strength of my mind, with
perfect understanding of its meaning by the strength of vast gnosis. The previous verse refers to merely hearing the language of inconceivably melodious speech. Since this verse refers to the need to see the unmixed characteristics of the meaning of the turnings of the wheel of dharma through
gnosis, the difference is substantial. [25] Further this is a quality in the context of a high ground since teaching each subject to each migrating being with relevant melodiousness while eliminating doubt without mixing the aspects, is a realization of the momentary nature of the mind.
Engaging the eons The meaning is taught in four lines:
32) I can even enter in an instant in all future eons whatever is the measure of the eons in the three times I practice entering (them) in a fraction of an instance.
(I aspire) to engage in however vast enlightened activities of body and speech of buddhas will occur in all future eons. Here, I condense all these future events in a sole instance of the mind and engage them. Similarly, whatever is the measure of whatever exists in the three times, I thoroughly engage them
through the strength of gnosis by condensing them in a fraction of an instance of the mind. With these words one instance is blessed for eons and eons are blessed in an instance. This is the freedom of the bodhisattvas, the great beings who have obtained powers. The object they engage must be understood to be
the enlightened activities of the buddhas. Regarding this group of five verses, it is all about engaging the enlightened activities of the buddhas through the strength of gnosis. With the fist two verses there is engagement of the secret holy body, with the third verse there is engagement of the secret holy
speech and with the fourth verse there is engagement of the secret holy mind. Although I do not have the power to comprehend them as they are, they are illustrated by relying on the meaning of the dharma wheel. [26] In this fifth verse, there is engagement of the enlightened activities from the point of view of time.
Beholding the tathagatas and engaging the object of their practice The meaning is taught in one verse:
33) In an instance I behold the lions of men coming in the three times and I enter through the strength of illusory freedom in the object of their practice.
With my mind, I behold all at once, in an instance, the array of bodies of all lions among men who are coming over the three times, the bhagavan buddhas, together with the ocean of the vast assembly of their entourage and I always engage the object of their practice. The inconceivable gateway of the deeds of these buddhas arisen from the play of miraculous
concentration, blessings and illusory aspects I engage through the strength of manifesting illusory freedom having myself become an illusion. These words refer to engaging in the inconceivable deeds of the buddhas and the mode of engagement is that of great bodhisattvas who have obtained the powers of concentration and miracles.
Actually establishing buddha fields The meaning is taught in four lines:
34) Moreover I arrange the pure fields of the three times I actually establish them on a single atom. Thus I enter the array of the fields of conquerors in all directions, without exception.
The array of pure fields existing over the three times [27] is vast like an ocean. Through the might of miracles and concentration I actually establish
however many pure fields exist on a single atom. And in a similar manner, I engage in establishing limitless arrays of pure fields of the buddhas in all directions, without exception. What is taught on verse 3 with the words on every atom etc., is that I behold the pure fields of other buddhas. Here, since
I establish an array of fields through the might of my own miracles and concentration, the difference is substantial. The actual preparation of pure fields is obtained from the eighth ground onwards. However one can start visualizing and taking them into mind from right now, and one can practice with the special way meditating on concentration, already from the first ground.
Aspiration to go towards the tathagatas The meaning is taught in four lines:
35) Moreover I proceed in front of all protectors, the future beacons of the world as they gradually become enlightened, the turn the wheel (of dharma) and demonstrate the conclusion of paranirvana’s intense peace.
I proceed in front of all the limitless bhagavan buddhas who have not yet come, those who will be the beacons of the world until the end of future times,
those who abide and are asserted (to exist) in the worldly realms of the ten directions, whoever many they are. Simultaneously and in their own time according to their process, some demonstrate the mode of enlightenment in their fields, some turn the wheel of dharma, while others demonstrate the
conclusion of paranirvana’s intense peace. In limitless fields, these teachers and protectors engage in limitless sets of the twelve deeds, demonstrated here by the fore mentioned three main activities. [28] I proceed in front of all of them instantaneously, through the strength of miracles. Having emanated
a number of bodies equal to their number, I prostrate, offer service, present an ocean-like could of offerings and make request so that they turn the wheel of dharma and so forth. I arrive there in order to make offerings and pay homage. With these words, I actually perform limitless prayers of offerings and homage to the tathagatas just as it occurs in the Freedom of Bodhisattva Samantabhadra. Prayer to establish the ten strengths of bodhisattvas The meaning is taught in two verses:
36) The strength of all swift miracles, the strength of the vehicle which is the gateway for all, the strength of conduct of all qualities, the strength of love which is all pervasive
37) The strength of merit which is virtuous in all aspects, the strength of gnosis without formation, the strengths of wisdom, method and concentration: May I attain pure strength of enlightenment through these.
Regarding the first line, those proceeding on the path from the seventh ground onward, they progress very fast and for the sake of making offerings and so
forth to all buddha fields simultaneously, they arrive quickly through miracles. Also the might needed to mature and liberate sentient beings is (obtained) very quickly. Similarly, everything (is established) through the strength of swift miracles. Regarding the second line, (in terms of vehicles) apart from the three greatly renowned vehicles, [29] there are also various ocean-like vehicles (defined) through the disposition, capacity, and interests of
limitless sentient beings of infinite regions. The strength of vehicle places sentient beings from all these other vehicles, however many they exist, in the great vehicle. Regarding the third, as it is said in the Sutra of Perfectly Pure Object of Conduct: “when a bodhisattva is inside a house, he remains
endowed with natural awareness of all sentient beings, without being overpowered by they darkness of the house. One should generate such a type of bodhichitta”. In a similar way, the unlimited activities of the three doors and commotion are all for the sake of benefiting sentient beings. The fact that
one is able to actually accomplish these through the strengths of miracles and concentration, is the strength of conduct of all qualities. Regarding the fourth, this is the strength of love that pervades all worldly realms of the ten directions similar to the way of manifesting a cloud and causing a stream of rain to fall trough the concentration of love for the inhabitants of the hot hells and in that way ensuring their wellbeing. Regarding the fifth, this is the strength of merit, virtuous in all aspects, a boundless mass of merit gathered in an instance, outshining the merit of Brahma, Indra and so forth. Their merit can not compete even with (the merit taken to establish) a single pore in the skin (of these bodhisattvas). Regarding the sixth, this is the strength of gnosis that enters without obstruction the moment by moment formation of the sciences of the training of bodhisattvas, various mundane
treatises, as well as the sciences of arts, crafts and karma. Regarding the seventh, this is the strength of wisdom which can enter and rise from equipoise on thussness, that is the state mode of abidance of dharmas, in an instance. It does that having halted the movement of other gross types of
awareness and having reached the ultimate point of correct negation. [30] Regarding the eighth, this is the strength of method that is skillful in inconceivable number of methods that mature sentient beings, that transforms even the grosser non-virtuous physical and verbal actions into a supreme path and that is able to generate even very gross types of mind of the desire realm as a path that is uncontaminated in nature.
Regarding the ninth, this is the strength of concentration that in each instance sends the mind from the limit of non-pacification to the limit of total pacification and boldly goes there. It has obtained mastery on the sky-treasure, the strainless, and other such types of concentration. Regarding the
tenth, this is the strength of unsurpassable enlightenment (that is developed) by relying on the previous ones. It is the strength that swiftly actualizes the inconceivable qualities of a buddha in one’s own mind stream. I pray to correctly establish these ten strengths in my own mind stream. These are called
strengths because when one obtains the higher grounds the potency of the ten qualities such as miracles and so forth, is gradually intensified to the point where they can not be challenged by their opposing states.
Establishing the antidotes The meaning is taught in one verse:
38) May I thoroughly purify the strength of actions and utterly destroy the strength of afflictions render the strength of demons powerless and complete the strength of noble conduct.
May the strength of contaminated actions subsumed in samsara, be thoroughly purified and become cleansed and may all afflictive obscurations that are the root and secondary afflictions and so forth be utterly destroyed. May the strength of the four demons4 such as the demon of the aggregates and so forth
become powerless [31]. Through establishing the strength of an exceptional antidote that divorces unfavorable conditions of their potency, may I complete the strength of the conduct of bodhisattva Samantabhadra (that is noble in every aspect). The complete abandonment of all four types of demons should be
understood in the following manner: it is explained that when the Bhagavan buddha declared that he was enlightened he obtain the sign of irreversibility for the sake of the great vehicle and after that he overcame Mara. The other three types of demons are abandoned on a gross level when one obtains the eighth ground.
Bodhisattva deeds The meaning is taught in two verses:
39) I will purify an ocean of fields liberate an ocean of sentient beings see through an ocean of dharmas and comprehend with an ocean of gnosis.
40) I will perform an ocean of pure conducts complete an ocean of prayers make offerings to an ocean of buddhas for an ocean of eons, without becoming weary.
The ocean conveys the meaning of something boundless and immeasurable. In the places where I will become enlightened I will totally purify an ocean of fields from the faults of their
4 The four types of demons are the demon of the aggregates, the demon of afflictions, the demon who is the lord of death and the demon personified as the son of a god, known as Mara.
environment and inhabitants as the realms of buddha fields, such as Sukavati and so forth. I will liberate an ocean of sentient beings from the fears of samsara and nirvana through the three types of miraculous activities. With the eyes of an ocean of gnosis I will individually see and comprehend all types
of transmitted and realized dharmas. [32] I will actualize the deep realizations of this ocean of gnosis that simultaneously engages countless existing aspects. I will perform the totally pure ocean of bodhisattva conducts including the noble conduct of the accumulation of merit and the enlightened conduct of the accumulation of gnosis, without being defiled by stains. I will complete an ocean of bodhisattva prayers such as the Ten Countless Great Aspirations, countless times. I will always present an ocean of clouds of Samantabhadra’s offerings to an ocean of buddhas in the ten directions. I will
even perform these seven actions through the strength of the perfection of enthusiastic effort, for an ocean of eons without becoming weary. Further, these
eight ocean-like actions will be completed in each moment. This is mainly about activities that are performed when one obtains the tenth ground, (known as) dharma cloud, where one has fully completed the ten powers, ten strengths and so forth. However practices conforming with that already exist prior to the tenth ground. The prayers of arya grounds beyond that point are a special method for placing imprints and for going into practices. If from right now a beginner pays attention to the aspects of these activities of arya bodhisattvas when he or she recites the text of the prayer, and generates strong
resolution, the path that is issued from making the prayer already exist. Therefore it is very important to strive on this point through many other, subtle and renowned, instructions without even a small part of fabrication.
Training in the footsteps of others This is presented in two subheadings: 1. Training in the footsteps of tathagatas 2. Training in the footsteps of bodhisattvas
Training in the footsteps of tathagatas The meaning is taught in one verse:
41) All the conquerors of the three times became enlightened through the noble conduct and the specific prayers of the enlightened conduct: I will complete all these without exception.
However many conquerors come in the three times, they all make an ocean of specific prayers for the sake of obtaining unsurpassable enlightenment when they engage in (various types of ) conduct. I will thoroughly complete all of these without exception, for the sake of obtaining the state of buddhahood actualizing enlightenment, through the strength of the prayer of Samantabhadra’s conduct, starting right now. With these words I am praying that myself alone will be able to completely actualize the prayers of all buddhas of the three times, without exception.
Training in the footsteps of bodhisattvas The meaning is taught in three verses:
42) The eldest of all conquerors’ children is called Samantabhadra.
In order to practice with a skill similar to his I dedicate fully all this virtue.
43) To purify my body, speech and mind to purify my conduct and to thoroughly purify fields may I do a dedication that is similar to his noble and skillful one.
44) In order to practice totally virtuous conduct I will practice Manjushri’s prayer and [34] without becoming weary in future eons I will complete their actions without exception.
All the buddhas and their children of the ten directions they all agree that the name of the bodhisattva who was the eldest among the children of all conquerors, is Samantabhadra, Noble in Every Aspect. I fully dedicate all this virtue in order to train in the great wave of conduct similar to that great
and skillful bodhisattva. And how is it similar? It is similar in five ways, as my body, speech, mind, conduct and fields are totally pure. The purify of the body refers to appearing in a form according to the needs of those to be tamed, appearing in as many bodies as the buddha fields existing in each atom, appearing to fill all buddha fields with a single body, appearing to remain immovable in front of the feet of all buddhas and so forth. The purity of
speech refers (to qualities such as) teaching all languages in a single mandala of melodious songs. The purity of mind refers to actualizing an ocean of
conducts on each moment. The purity of conduct refers to purifying the conduct of concentration, absorption and (the six) perfections in their entirety, on each moment. The purify of fields refers to thoroughly purifying on each moment the great wave of riches of the environment and inhabitants of the buddha fields by relying on the previous four purities. This explanation comes from master Manjushrimitra. In a similar way, I pray that I also may be able to do a noble and skillful dedication in accordance with the conduct of bodhisattva Samantabhadra, consistent with these five aspects. [35] For the sake of
thoroughly engaging in this noble conduct that is deep and vast, virtuous in the beginning, middle and end, and beautiful in every way, I will do the prayer of arya Manjushri called the Arya Manjushri, King of Space. For whoever long samsara exist without beginning or end, for that long I promise to
establish an immeasurable benefit of all space-filling sentient beings and similar to the prayer, in accordance with the conduct, dedication and prayer of bodhisattvas Samantabhadra and Manjushri, I also make aspirational prayers. Again in order that these aspirations are not destroyed or reversed in the
interim but so that they reach perfection, I will complete this conduct comprised of all these activities in all future eons without ever becoming weary, through intense and enthusiastic effort. These words are a promise and a prayer and they teach explicitly that these two bodhisattvas are especially superior to all other bodhisattvas in terms of being skillful and in terms of the strength of the perfection of their wisdom.
The meaning in brief The meaning is taught in one verse:
45) May this conduct be without measure may qualities not be restricted by any measure and
by abiding in this immeasurable conduct may I set forth emanations.
By assuming the responsibility of the complete great wave of all conducts of bodhisattvas as explained earlier, it becomes without measure. And since it can not be contained by any number, time-frame or example, it is an ocean and it limitless. Similarly also qualities [36] are immeasurable since one obtains the inconceivable qualities of the secret activities of body, speech and mind of bodhisattvas. In that way by abiding in such an immeasurable conduct I will actualize inestimable, pure emanations in the aspect of buddhas and bodhisattvas of the ten directions.
The measure of actualizing the results of the prayer The meaning is taught in one verse
46) Sentient beings are as limitless as the expanse of space. May my aspiration prayers be as limitless as the limitless karma and affliction of them all.
Sentient beings are not restricted by any limit, so for example, one can not say that there are just so many of them in this direction, or so many of them in that particular frame of time and so forth. In that sense they reach the expanse of space. Therefore the realm of their karma and the realm of their
afflictions are similarly not restricted by any number or measure: they are only limitless. Just as the karma and afflictions of these sentient beings are limitless, in a similar way, may each one of all the aspiration prayers I have been doing, be only limitless. This is because I have made these prayers so that the karma and afflictions of each and every one of these space-filling sentient beings become exhausted and that they are all placed in the bliss of
unsurpassable enlightenment. The actual, main part of the prayer is completed here. This includes the ten great prayers that are an abbreviation of what appears in the sutra of the bodhisattvas prayer, the Ten Countless Great Aspirations, composed by the protector Shantideva. These are: 1. Aspiration to make complete offerings to all buddhas. 2. Aspiration to completely uphold and protect all dharmas. 3. Aspiration to proceed with unobstructed bodies in
frond of all buddhas of the ten directions performing incredible deeds. 4. Aspiration to always perform all types of bodhisattva conduct. 5. Aspiration to personally bring all sentient beings to maturity. 6. Aspiration to establish countless mundane realms as places of my future enlightenment. 7. Aspiration to engage only in the type of conduct of countless purities such as filling countless numbers of actually established fields with supreme bodhisattvas from
among the subjects of inconceivable conduct. 8. Aspiration that my thoughts and actions will be the same as those of all bodhisattvas. 9. Aspiration to establish countless types of conduct and practices, all of them being only for the supreme purpose. 10. Aspiration to actualize complete enlightenment through manifesting countless deeds for all sky-filling sentient beings.
The first one is presented in verse 13, with words such as: May my offerings be made to the buddhas of the past etc., as well as in verse 40, with words such as: make offerings to an ocean of buddhas and so forth. The second is presented in verse 26, with words such as: May I uphold the immaculate dharma of the conquerors etc., and similarly in verse 39, with words such as these: see through an ocean of dharmas. The third is presented in verse 35, with words such as these: Moreover I proceed in front of all protectors, the future beacons of the world as they gradually become enlightened, the turn the wheel (of dharma) and demonstrate the conclusion of paranirvana’s intense peace. The fourth is presented in verse 40, with words such as these: I will
perform an ocean of pure conducts. [38] The fifth is presented in verse 39, with words such as these: liberate an ocean of sentient beings. The sixth is presented in verse 39 with words such as these: I will purify an ocean of fields. The seventh is presented in verse 34 with words such as these: Thus I enter the array of the fields of conquerors in all directions, without exception. The eighth is presented in verse 42 with words such as: In order to
practice with a skill similar to his and so forth. The ninth is presented in verse 36 with words such as: the strength of conduct of all qualities and so forth as well as in verse 41 with words such as: All the conquerors of the three times and so forth. The tenth is presented in verse 46 with words such as: Sentient beings are as limitless as the expanse of space and so forth. Having examined the meaning of the words in previous and later verses one should know in depth the way these verses relate to the bodhisattva’s prayer.
The benefits of having paid attention to this prayer This is presented in two subheadings: 1. Benefits to be seen in this life 2. Benefits to be seen in future lives
Benefits to be seen in this life This is presented in four subheadings: 1. Maintaining extraordinary merit 2. Seeing the face of the tathagatas after abandoning lower migrations and negative companions 3. Obtaining equal fortune with bodhisattvas and acquiring gain 4. The benefit of having exhausted karmic obscurations.
Maintaining extraordinary merit The meaning is taught in two verses:
47) Compared to someone who offers the conquerors limitless fields of the ten directions adorned with precious substances as well as the supreme happiness of gods and humans for as many eons as there are atoms in the fields
48) Whoever upon hearing this king of dedications yearns for supreme enlightenment and generates faith even once will gain immaculate, supreme merit, superior to them.
Whoever [39] fills up all mundane realms of the ten directions without exception, decorating them with the seven types of precious substances and then
offers them with a pure mind to the buddhas of the ten directions and whoever desires to generate supreme happiness derived from marvelous provisions similar to the possessions of gods and humans and makes these offerings for the period of limitless eons equal in number to the number of atoms in the
fields, will amass an inconceivable amount of merit with such offerings. Then again whoever having heard this king of dedication of bodhisattva Samantabhadra, while rejoicing and recalling the meaning of the words, rejoicing in the cause and effect of unsurpassable, supreme enlightenment, and with
a strong resolution fully generates faith, even once, will accumulate supreme, immaculate merit that surpasses by far the previously mentioned merit. Making offerings with vast substances, for a long period of time, to a limitless field, in the most respectful way, accumulates substantial merit, but the merit generated from familiarizing the mind, even once, with this prayer while remembering its meaning, it is said to be extremely vast.
Seeing the face of the tathagata after abandoning the lower migrations and evil companions The meaning is taught in one verse:
49) Whoever recites this prayer aspiring for noble conduct abandons the lower migrations abandons evil companions and will soon behold the Buddha of Limitless Light.
Whoever faithful individual recites this prayer of noble conduct by paying attention, doing a meditation on the main points, abandons the dharmas that are causes for taking rebirth in the lower migrations and having abandoned actions such as going against the advice of the spiritual friend, causing harm to an immaculate field (of merit) and so forth, abandons all negative migrations. Similarly, this individual completely abandons evil friends such as the negative friends who have no faith towards the three jewels and have wrong views, as well as the evil friends who cause others to turn away from the great vehicle and enter the lesser vehicle. Such an individual will soon behold directly the body of the Buddha of Limitless Light, adorned with marks and signs, in this life, before long. Not only will one put a long distance between oneself and the causes and conditions for lower migrations, namely evil karma and
negative friends respectively, but also at the time of death one will behold the face of Buddha Amitabha and proceed to a pure field having destroyed the opportunity to produce results out of the evil karma that exists in one’s own mind stream, accumulated over past lives, as the cause for lower migrations.
Obtaining equal fortune with bodhisattvas and acquiring gain The meaning is taught in one verse:
50) Will live happily having acquired many gains things will go well in this present life and before long will be like Samantabhadra.
Further such an individual will acquire many gains finding virtuous friends who enjoy the dharma of the great vehicle, and all conducive conditions such as friends, abodes, possessions and so forth will be gathered easily, on their own. Even unfavorable conditions such as a disease that might cause suffering
for others, for that particular individual it will become an ally for one’s bodhichitta and conduct and therefore will bring about physical and mental wellbeing. Through the blessing of the conquerors and their children in this present life, all matters in this and future lives will go well. Further this
individual before long, in a short period of time will be like bodhisattva Samantabhadra, having mentality, conduct, qualities and merit similar to his. In brief, this verse teaches that in this very life such an individual will attract the favorable conditions of enjoying the dharma of the great vehicle while
his or her thoughts and actions will be enhanced. Having being touched by the blessing of buddhas and bodhisattvas, all matters of this and future lives will be achieved smoothly and one will obtain the supreme realization of the grounds and paths, quickly.
The benefit of having exhausted karmic obscurations The meaning is taught in one verse:
51) The negativity of the five heinous crimes and all those done under the power of ignorance will soon be thoroughly cleansed if they recite this (prayer of) noble conduct.
The negativities of the five heinous crimes of killing one’s father, killing one’s mother, causing a schism in the sangha and drawing blood with malicious
intent from a bodhisattva, [42] performed by someone out of ignorance, done in a state of confusion when the mind which can distinguish between what is to be practiced and what it to be abandoned in weak, even these can be purified quickly if one truly recites this very prayer of noble conduct, with
resolution while remembering the meaning of the words. In this very life, all the obscurations of the heinous crimes can be totally purified without anything left behind to be experienced as their result. They completely vanish and become exhausted. The five heinous crimes are the heaviest among all
non-virtuous actions, and if one has the potency to purify them in this very lifetime, there is no need to be concerned about others. This verse teaches the extraordinary might for purifying obscurations.
Benefits to be seen in future lives This is presented in two subheadings 1. Subsuming causes 2. Subsuming results
Subsuming causes The meaning is taught in one verse:
52) Will be endowed with knowledge, form, signs, lineage and radiance, many demons and heretics will not overpower them and all the three worlds will present them with offerings.
The individuals who make the pledge of this prayer of noble conduct, also in future lives wherever they are born as gods or humans will have perfect gnosis entering without obstruction the understanding of different types of logic, as well as beautiful form with a well proportioned body and so forth, noble
signs such as a broad head like an umbrella and so forth, high lineage such as the royal lineage, and perfect radiance such as golden radiance and so forth. [43] Even many demons who create obstacles on the path to enlightenment and heretics who abide in wrong paths and bad views will not be able to
create obstacles on the path of those individuals. Not only will they not have the potency to do that but also they themselves will be overpowered by the strength of merit and gnosis. These individuals will become the objects receiving offerings and prostrations from migrating beings and gods of the three worlds.
Subsuming results The meaning is taught in one verse:
53) Will quickly proceed beneath the powerful bodhi tree and sit there for the benefit of sentient beings turn the wheel of an enlightened buddha and tame the hordes of demons.
The individuals who make the pledge of this prayer quickly perfect their progress on the path and therefore quickly proceed beneath a powerful bodhi tree
and once there, they abide in the full lotus position for the sake of establishing the intention for unsurpassable enlightenment for all sentient beings. After taming the hordes of billions of demons through the vajra-like concentration, they manifest the state of the unsurpassable enlightenment of a buddha and fully turn the wheel of profound and vast dharma.
Teaching the benefits of reciting this text This is presented in five subheadings: 1. Teaching them in brief 2. Dedication of the root of virtue of reciting the noble conduct, in the footsteps of bodhisattvas 3. Dedication in the footsteps of tathagatas 4. Abandoning obscurations and seizing a special, pure physical basis 5. Receiving a prophesy and establishing the purpose of sentient beings.
Teaching the benefits in brief The meaning is taught in one verse:
54) The maturation of those who keep, teach or read this aspiration prayer of noble conduct [44] is known by the buddhas:
have no doubt about supreme enlightenment.
Whichever faithful individual recites merely one word of this text of the prayer of noble conduct and in this way keeps it, teaches it to others, reads the volume or persistently asks revealing questions, will obtain an inconceivable, perfect maturation transcending this world. This is an object of conduct
known only by the buddhas. Even hearers and solitary realizers are not capable to realize the extent of that merit. One should not have any doubt or uncertainty about this method for unsurpassable enlightenment. Since the faith of conviction that has abandoned doubt regarding the speech of the buddha is the main cause for actualizing the benefits mentioned everywhere earlier and further down the text, this last line should be applied to every prior and later verse.
Dedication of the root of virtue of reciting the noble conduct, in the footsteps of bodhisattvas The meaning is taught in one verse:
55) However the brave Manjushri became wise and in the way of Samantabhadra too I also fully dedicate all this virtue in order to train in the footsteps of them all.
Often the first line appears as: “However Manjushri became omniscient and a hero…” Arya Manjushri holds the sword of wisdom [45] in the manner of totally cutting off the life force of the objects of ignorance and with his skill he is also a hero. Further his way of dedicating the root of virtue towards great
enlightenment, influenced by the non- conceptual wisdom of the three rounds of that, is wise. Also, in a similar way, arya Samantabhadra is extremely skilful in dedicating virtue with unsurpassable methods. Further also there are other greatly skilful sons of the conquerors such as arya Avalokiteshvara,
Sarvanirvirana-Viskambin and so forth. I will also train in their footsteps just as they all did, and will fully dedicate all this root of virtue from reciting the noble conduct and so forth.
Dedication in the footsteps of tathagatas The meaning is taught in one verse:
56) All the conquerors, the tathagatas of the three times praise dedication as supreme I also dedicate fully all this root of virtue towards the noble conduct.
All baghavan buddhas, the conquerors who come over the three times, have praised this type of dedication as supreme. This is the dedication where all roots of virtue are dedicated as causes to obtain the state of supreme enlightenment in order to increase the festival of joy and bring about the unsurpassable benefit for all sentient beings filling space, for as long as samsara remains. In a similar way, also I dedicate all root of virtue from reciting the prayer of noble conduct and so forth, as a cause for obtaining great enlightenment through the noble conduct. [46] The protector
Shantideva has said that these last two verses include all the previously mentioned prayers.
Abandoning obscurations and seizing a special, pure physical basis The meaning is taught in two verses:
57) When the time of my death comes may all my obscurations clear away may I behold the Buddha of Limitless Light directly and go at once at the pure field of Sukhavati.
58) Having reached there may everything I have prayed for, without exception, be actualized. May I fulfill these aspirations without exception and benefit sentient beings for as long as the world exists.
By relying on these roots of virtue when the time of my death comes, when I actually have to let go of this physical basis, may I cast away the three types
of obscurations. These are karmic obscurations such as the heinous crimes, afflictive obscurations such as wrong views and so forth, and maturing obscurations of not having the opportunity to see the truth about this physical basis. Having done that the actual object of my eyes at the time of death is the conqueror of Limitless Light, Buddha Amitabha surrounded by an entourage of his two elder sons and so froth. I see them well and due to their
compassion and the might of my own prayers, immediately after death, I go without any delay at all to the pure field of Shukavati. Having reached there, through the power of the prayer, [47] I will assume a totally pure mental body, and after that I will be able to actualize the meaning of all the prayers
mentioned before, such as the ten great prayers and so forth. Having actualized such things, may I be able to totally fulfill and complete the meaning of all these prayers without exception. Then, for as long as the world exists filled with sentient beings, I will establish their temporary and ultimate benefit.
Receiving a prophesy and establishing the purpose of sentient beings The meaning is taught in two verses:
59) Having been born from an exquisite and immaculate lotus in the noble and joyous mandala of the conquerors may I receive a prophesy, there directly from the Buddha of Limitless Light.
60) Having receive a prophesy there may I send billions of emanations through the strength of the mind, in the ten directions and bring great benefit to sentient beings.
I will be born in the mandala of conqueror Amitabha, which is a well established mandala of the pure field and the entourage, experiencing the joy of the great wave of practice of the dharma of great vehicle, the two accumulations and the noble states established through the might of the prayer. I will appear miraculously, without
hindrance, inside the opening of an immaculate lotus, made of the seven precious substances and decorated with garlands of rays of variegated lights. Then the Buddha of Limitless Light, conqueror Amitabha himself will appear directly [48] and place his right hand on my head. He will prophesize my
unsurpassable enlightenment by saying: “Child of the lineage, you will become enlightened in a mundane realm similar to this.” With this verse I pray that I may obtain such things. Having obtained the prophesy in such a way in that place, at that very moment may I miraculously emanate many billions of bodies.
And may these bodies that have been emanated in such a manner through the strength of the intelligence of the perfection of method and wisdom, be able to establish the benefit of limitless sentient beings in the ten directions, setting them in supreme unsurpassable enlightenment, through various gateways of freedom.
These two verses do not appear in certain commentaries such as the commentary of master Dignaga and so forth.
61) Through whatever small amount of virtue I have gathered from reciting this aspiration prayer of noble conduct may all virtuous aspiration prayers of migrating beings be instantly accomplished.
62) Through whatever limitless immaculate merit is obtained through the dedication of the aspiration prayer of noble conduct may migrating beings sinking in the great river of suffering obtain the fine abode of (protector) Amitabha.
Although these verses do not appear in master Dignaga’s and other commentaries, they appear in the commentary of Shakya Shenyen although they seem to be translated in a slightly different manner. The meaning of these verses is that I pray that through the might of whatever small amount of virtue I have
amassed with my three doors by reciting this prayer of noble conduct, reciting the text, thinking about the meaning and so forth, all virtuous prayers of migrating beings in the ten directions, done in accordance with the white side, become instantly accomplished. I pray that the aims of their dharma-related
wishes become established right now. Also through dedicating the root of virtues of reciting and thinking about this prayer of the conduct of bodhisattva Samantabhadra, towards unsurpassable enlightenment, I amass immaculate merit that is supreme compared to other mundane virtue and limitless. This
accumulation of merit does not know exhaustion for as long as space remains. Through the might of that merit, may I be able to quickly free pitiful migrating beings who are sinking deeply in the great river of samsaric suffering through the power of karma and afflictions, degenerate and disadvantaged.
May I quickly free them from that ocean of suffering and then cause them to obtain an ocean-like collection of qualities such as being born in the supreme field established through the prayer and the compassion of protector Amitabha.
The following verse is an addition of the translation of the great Vairochana and it does not exist in the actual sutra.
63) May this king of prayers, the principle among supreme ones, bring about the benefit of limitless sentient beings. Having practiced this text adorned by Samantabhadra may the streams of lower migrations without exception be emptied.
This text of the king of prayer of noble conduct, was taught by the Bhagavan and therefore its blessing is greater and since it includes all the prayers of bodhisattvas, its meaning is greater. Therefore it is supreme among all other prayers. Through reciting, thinking, explaining it and so forth one brings
benefit to all limitless migrating beings. Having fully and extensively practiced this text that is fully adorned by the conduct of bodhisattva Samantabhadra, may the streams of samsara represented by lower migrations will become totally empty and may the hopes of all sentient beings be quickly fulfilled through the happiness of unsurpassable enlightenment.
One should properly see the vast meaning and blessing of the prayer of noble conduct. The Bhagavan with his valid, non-deceptive speech has said that inconceivable benefit is issued from merely reciting the words of the text. Therefore if one strives to practice it while paying attention, it becomes a supreme method for obtaining a good physical basis and for making it meaningful.
Colophon
The single path traversing the ocean that all conquerors and their children have taken Is the prayer of conduct, as it condenses a hundred thousand rivers. I have come to meet with this king of prayers, the supreme of all texts, Through the wealth of merit established over hundred of eons. I have arranged
this explanation according to my mental capacity With the hope of placing the imprints of this conduct And the wish to never be separated from this noble path. I disclose all faults in front of the eyes of scholars. I dedicate the whole accumulation of white virtue obtained through this As the cause through which all ageing mother sentient beings Will quickly completed the conduct of bodhisattva Samantabhadra And obtaining these states.
All internal and external dharmas are seen as the reflection of the moon on water. Satisfying fortunate disciples by this excellent explanation issued from the path of stainless logic, Dorjechang Jankya Rolpe Dorje, whose kindness is incomparable and who is the crown ornament of holy beings who are holders of
the teachings, composed the text called Ornament Clarifying the Intention of the Noble in Every Aspect Explanation of the Prayer of Samantabhadra’s Conduct. Having set forward the introduction, the elaborate explanation and so forth, the meaning of the text was set forward with the thought to benefit
those of inferior mind and was given to the wandering beggar Nawang who touches with the crown of his head the dust of Dorjechang’s feet. The person recording this was getsul Nawang Tsultrim who is a man of letters, able to analyze things. This was the cause that brought about the spreading of this noble path in every direction, over time.
The Buddha, as well as Brahma and Indra with their perfectly sweet voices
have praised extensively the profound meaning of the King of Prayers saying that immeasurable happiness and benefit arise if one recites even one word of
the text while paying attention to its meaning. Holding in my mind that method explained by the supreme guide Ngani who explained well the supreme meaning of the text, this highest ford of conduct of the ocean of the children of conquerors fulfilling the heart intention of the venerable lamas and spreading
the teachings it is the undefeatable virtuous friend for the king, his retinue and the ministers. It purifies obscurations and assists in establishing the method of accumulating merit. By the virtue of the amazing focal object may I be born miraculously in a lotus, in the pure field of Sukhavati in the ocean of nectar of the speech and the direct vision of Buddha Amitabha and his retinue of eight sons. With this excellent experience may I gain empowerment in the treasure of limitless qualities such as confidence in dharani, higher perception and so forth and before long may I manifest unsurpassable enlightenment and satisfy all sentient beings who are as vast as the vastness of space.
This text called The Fort of Conduct of The Children of the Buddha Explaining the Meaning of the Text of the Prayer of the Conduct of Samantabhadra was composed over a period of fifteen years while acting as a servant and continuously training my mind in the Lamrim. I organized the previously rough material in a book thinking it might be beneficial. I took on the effort of producing many copies voluntarily, printing in both Tibetan and Mongolian
languages, keeping the image of my lama in my mind. Mipham Shenyen acted as a secretary for three years. During that period I suffered due to severe conditions such as disputes and curses and was not able to repay the kindness. When the woodblocks were engraved, on the eighth day of the month of Sakadawa, during the Earth-Tiger year, the venerable Nawang Losang newly spread the banner of victory of the teachings. I, bikshu Nawang Pelden with virtuous aspiration and enthusiasm, tolerant and openminded, committed this noble text to paper.
OUTLINE OF THE KING OF PRAYERS
Outline Verses
ACCUMULATION AND PURIFICATION [has 7 parts] 1-12 1. Prostration [has 4] Combined prostration of all three doors 1 Physical prostration 2 Mental prostration 3 Verbal prostration 4 2. Offerings [has 2] Surpassable offerings 5,6 Unsurpassable offerings 7 3. Confession of negativity 8 4. Rejoicing 9
Urging to turn the wheel of dharma 10 6. Praying not to pass into paranirvana 11 7. Dedication 12 ACTUAL PRACTICES OF THE BODHISATTVA PRAYER [has 3] 13-46 Practices in the ground of resolute conduct [has10] 13-27 1. Training to purify intention [has 3] Aspiration to make offerings to the buddhas and that they perfectly complete their intentions 13 Intention to thoroughly purify buddha fields 14 Training in the special intention for happiness for all sentient beings 15 2. The path remembering bodhichitta [has 5] Aspiration to remember previous births and to be ordained 16 Aspiration not to allow the deterioration of ethics 17 Aspiration to teach dharma in individual languages 18 Aspiration to soften one’s mental continuum and to exert in the six perfections 19a Aspiration to abandon negativities and obscurations 19b 3. Unaffected application 20 4. Benefiting sentient beings 21 5. Putting on the armor 22 6. Aspiration to meet with bodhisattvas of equal fortune 23 7. Aspiration to please virtuous friends 24 8. Aspiration that the tathagatas become manifest 25 9. Aspiration to uphold the dharma 26 10. Aspiration to acquire inexhaustible treasures 27 PRACTICING ON THE GROUND OF ARYA BODHISATTVAS [has 6] 28 – 45 1. Entering the freedom of all bodhisattvas [has 8] 28 – 35 Aspiration to see the inhabitants of all pure realms on a single atom 28 Aspiration to see the pure fields 29 Engaging the speech of the buddha 30 Engaging the tathagatas turning of the wheel of dharma 31 Engaging the eons 32 Beholding the tathagatas and engaging the object of their practice 33 Actually establishing buddha fields 34 Aspiration to go towards the tathagatas 35 2. Aspiration to establish the ten strengths of bodhisattvas 36, 37 3. Establishing the antidotes 38 4. Bodhisattva deeds 39, 40 5. Training in the footsteps of others [has 2] Training in the footsteps of tathagatas 41 Training in the footsteps of bodhisattvas 42, 43, 44 6. The meaning in brief 45 The measure of actualizing the results of the prayer 46
THE BENEFITS OF HAVING PAID ATTENTION TO THIS PRAYER
[has 2] 47 – 53 1. Benefits to be seen in this life [has 4] Maintaining extraordinary merit 47, 48 Seeing the face of the tathagatas after abandoning lower migrations and negative companions 49 Obtaining equal fortune with bodhisattvas and acquiring gain 50 The benefit of having exhausted karmic obscurations 51 2. Benefits to be seen in future lives [has 2] Subsuming causes 52 Subsuming results 53 TEACHING THE BENEFITS OF RECITING THIS TEXT [has 5] 54 – 60 Teaching them in brief 54 Dedication of the root of virtue in the footsteps of bodhisattvas 55 Dedication in the footsteps of tathagatas 56 Abandoning obscurations and seizing a special, pure physical basis 57, 58 Receiving a prophesy and establishing the purpose of sentient beings 59, 60 Conclusion 61, 62, 63
NOTES
[1] “Experiencing the King of Prayers a teaching series by Geshe Tashi Tsering, Abott of Sera Mey Monestery>> https://geshetashi.org/category/geshe-tashis-live-teachings/experiencing-the-king-of-prayers/
[2] Venerable Thubten Chodron’s introduction to the King of Prayers>> https://thubtenchodron.org/2011/06/extraordinary-aspiration/
[3] Tibetan Buddhist Encyclopedia, source of the commentary
Vajrayana Buddhist teachers are universal in their enthusiasm for White Tara. Almost every teacher has real-life stories of people close to them who have been helped by White Tara, especially for health and auspiciousness. In fact, when we wish our teachers long, healthy life, White Tara is most often the practice we dedicate to this important mission.
“White Tara practice for compassion, long life and peace is an equally widespread Tara practice in Tibet and the Himalaya region,” wrote Venerable Zasep Rinpoche in his new book Tara at your Lotus Heart, a sequel to his popular Tara in the Palm of Your Hand.
EVENT NOTICE: Please join Zasep Tulku Rinpoche (featured in the video visualization below) for White Tara Initiation and Two Day Retreat Weekend live on Zoom starting on September 9th 2022 (everyone welcome.) Details on eventbrite>>
White Tara.
White Tara and Yanfen
A recent, typical anecdote of White Tara’s activity — typical, because you’ll find thousands of these true stories — is a recent Facebook post by Amrita Nadi.
Amrita Nadi posted, with a picture of Yanfen and Garchen Rinpoche:
“There is a story behind this picture that HE Garchen Rinpoche wanted shared with everyone.
Yanfen, the lady in the photo was very ill 28 years ago and her doctor told her and her family that they should prepare for her death. She came to see Rinpoche and Rinpoche instructed her to visualize White Tara and do her mantra everyday.
She is shown here greeting Rinpoche on his recent trip to Tibet at age 88. HE Garchen Rinpoche told Yanfen that she should share this story so that people understand the result of White Tara practice and if you supplicate White Tara she will help and protect you.
Om Tare Tutare Mama Ayu Punya Jhana Puktrim Kuru Svaha!”
Garchen Rinpoche with Yanfen.
Tara as the Mother of All Buddhas
Tara is often called the Mother of all the Buddhas. She represents the wisdom of the Buddhas. It is wisdom that is the mother of Enlightenment.
Venerable Zasep Rinpoche explains: “Prajnaparamita or Mahamata, the great mother, manifested as Tara; almost all female deities are emanations of Tara, the most beloved and best known of them. Emanations of Tara include the powerful female deities, Vajrayogini, Kurukulla, Sarasvati, Machig Labdron, and Palden Lhamo.”
White Tara.
The Power of Tara
In his new book, Tara At Your Lotus Heart, Zasep Rinpoche, describes many of his own experiences with Tara throughout his life:
“I myself have had many experiences of the power of Tara, starting from when I was a boy in Tibet. When I was six or so, my grandmother and I, along with an attendant, were riding on a mountain path. Suddenly we came across a mother bear with three cubs. She turned on us as if to attack. My grandmother quickly recited Tara’s mantra. Instantly the bear turned her back on us and ambled off, following her three cubs, which were wandering away. Just to be on the safe side, my grandmother continued reciting Tara’s mantras all afternoon.”
The practice of White Tara is widespread among Tibetans and Himalayan Buddhists. White Tara is also known as Sitala (“the cool one”), due to her power to heal fevers. White Tara is perhaps the most popular Tara among Western practitioners.
White Tara’s mantra and her white seed syllable Tam.
White Tara for Healing
“White Tara is particularly associated with healing, protecting and stabilizing your life-force.” Gelek Rimpoche
White Tara is as much the “swift heroine” as Green Tara—since they’re both aspects of Tara, who is known as the “swift savior.” Although I practice many types of self-healing—and also healing for others, now that my parents and friends are aging—I’ve found Sita Tara is the fastest to bring “first aid” as well as the most effective for long-term health.
I do, personally, work with several effective healing Buddhist practices and deities—including the most wonderful Medicine Buddha Bhaisajyagururaja—but, if I’m in pain, in need of quick help, or feel my very life is threatened by illness, White Tara is my main practice. Why? Because, Tara’s help is immediate, and nearly miraculous in results. [For a guided video meditaiton with H.E. Zasep Rinpoche, see below. For a very short White Tara practice that does not require empowerment see “Simple White Tara Practice” section at the end of this feature].
White Tara is particularly effective in Mahayana Buddhism for long life and healing practice.Visually, She is notable for Her seven eyes—four on the palms of Her hands and soles of Her feet, one in Her wisdom eye location, and Her two regular eyes. She is a Female Buddha—an aspect of Arya Tara.
Daily, I practice both Medicine Buddha and Tara—both simple practices involving offerings, affirmations and mantras. Regularly, since I have initiation and instruction from my teacher, I also fulfill my commitments for their sadhanas and try to keep my Bodhisattva vows.
I find both White Tara and Medicine Buddha practices are effective, both generate merit to help overcome negativities and bad karmic potentials, both heal, both maintain health. However, if I feel the matter is urgent, White Tara’s mantra’s is on my lips automatically, especially for my aging parents. It’s not for nothing she’s called the “swift one.” She embodies the activity of compassion and wisdom. [For information on Medicine Buddha, please see our story “The First Doctor: Medicine Buddha Bhaisajyaguru—Empowering You to Heal.”]
In Tibet, there’s a saying, “For protection, call on your protector if you have time—but call on Tara if you have no time.” (I’m paraphrasing.)
A prayer from the fifth Dalai Lama puts it this way: “Merely by remembering Her feet one is protected.”
Sita Tara or White Tara visualization. Tara is white, with one face, two hands, holds uptala flowers and sits on a lotus throne and moon disc.
Is White Tara the Same as Tara?
“The main characteristic of Arya Tara— Noble Tara— is that she is a Buddha who in earlier times promised to always be born in the pure form of a female body in order to help living beings reach enlightenment. There are many outer and inner impediments that practitioners encounter, so Arya Tara manifests in order to eliminate hindrances and obstacles one runs in to while on the path to liberation from suffering.”
—Venerable Chöje Lama Phuntsok
Venerable Choje Lama Phuntsok
White Tara is one of the main 21 manifestations of Arya Tara—which means, yes, She is Tara. In Venerable Choje Lama Phuntsok’s words: [White] “Tara protects disciples from one of the main outer hindrances, which is death – she helps practitioners live a long life.”
There’s an old unattributed Buddhist saying—which is my way of demonstrating why White Tara is for healing practice:
“Good Health is the simply the slowest way for a human to die.”— Unknown
Explaining from the point of view of the Kagyu lineage, Venerable Lama Phuntsok said: ” …White Arya Tara, from among the 21 Taras, frees practitioners from untimely death. It is truly possible to extend the span of one’s life by practicing White Tara and this will be very beneficial for one’s Dharma practice.”
Short 30 minute White Tara teaching and guided visualization with animated graphics and beautiful images of White Tara, taught by H.E. Zasep Rinpoche:
How Does Tara Heal?
Again, drawing on the teachings of Venerable Lama Phuntsok, White Tara overcomes the impediment to long life and long Dharma practice: “All problems—sufferings, sicknesses, and diseases arise from thoughts that are based upon attachment, aversion, and ignorance as to the way things really are. It is said again and again that the worst obstacle is the third—concepts and thoughts. We continually think that we want to be happy and be free from suffering; we therefore never stop wanting more and more and as a result increase our attachment and aversion.”
Buddhism teaches that “we are the creators of our own suffering,” said Venerable Zasep Tulku Rinpoche at a recent Lojong Seven-Point Mind Training retreat at Gaden Choling Toronto. “Everything depends on mind.”
His Eminence Zasep Tulku Rinpoche giving teachings on Medicine Guru to a large audience. Rinpoche also teaches Tara practice for healing. He is spiritual head of many Gelugpa centres in Canada, the United States and Australia.
From this point of view, all of our problems, including health issues, arise from our mind and concepts. Tara helps us to overcome the obstacles of mind and body. At a relative level, Tara rescues from disease, illness and apparently “external” health factors. At an ultimate level, Tara protects our mind, preventing the rising of attachments, aversion and ignorance.
Famously, Tara protects from the eight fears—fear of fire, lions elephants, snakes, imprisonment, floods, demons, robbers—but these eight fears are also “metaphors” for the cause of our obstacles leading to suffering. The fifth great Dalai Lama wrote a magnificent praise for Green Tara where he illustrated the metaphors of the eight great internal fears: anger (fire), pride (lions), ignorance (elephants), snakes (envy), imprisonment (avarice), floods (attachment), demons (doubt) and robbers (wrong views.)
White Tara is an aspect of Tara, a fully Enlightened Buddha. She helps us recover from or prevent illness and helps bring long, healthy life for you or someone you care about.
Sita Tara rescues all, and requires no special permissions or initiations to practice at a basic level. Advanced practices, some sadhanas and advanced healing certainly require a teacher’s guidance and permission, but the meditations and practices I’m discussing here are for anyone.
Meditating on Sita Tara is a good place to start. If you have time, take a half hour and meditate along with Gelek Rimpoche of Jewel Heart—a well-known and highly realized teacher of the Gelugpa tradition.
Gelek Rimpoche of Jewel Heart “White Tara Guided Meditation”:
Mantra and Meditation
Mantra is very effective for protection and healing both. Simply repeating the mantra with focus is enough to bring healing. Visualizing Tara’s blessings entering into your body as purifying light, purging illness and pushing out negativities as black smoke or sludge, is even more affirming, strengthening the blessing.
White Tara’s mantra in sanskrit script.
According to the FPMT Education Department, “This meditation can be done on behalf of oneself or others. It is frequently done to remove the obstacles to our gurus’ long lives and health. If one has experienced many health problems, accidents, depression, or a loss of “lust for life,” the practice of White Tara can be especially powerful.”
Tara’s mantra, chanted by millions daily around the world connects with Tara, including the White aspect—since all Tara’s are ultimately one:
Om Tare Tuttare Ture Svaha
Pronounced Aum Tah-ray Tew-tah-ray Tew-ray Svah-ha. Svaha is sometimes pronounced Soha in Tibetan traditions.
The root Tara mantra (above) is as effective as the more specialized White Tara mantra (see White Tara Mantra below)—which adds more specific requests and intentions.
Tara’s ten syllable mantra may be visualized surrounding the seed syllable Tam (shown in the centre). Surrounding the Tam, are the Tibetan syllables beginning at the top (Om) then left clockwise.
Mantras were given by the Buddhas via Sutra or transmission of lineage, and carry great cumulative, power. Mantra literally can translate as “mind protection.” Since mind affects health, a Sanskrit mantra dedicated specifically to healing is very effective.
The meaning of the mantra is explained numerous ways by many great teachers, all of which are complimentary and correct. Lama Zopa Rinpoche taught [2]:
“TARE shows that Mother Tara liberates living beings from samsara”
“TUTTARE liberates you from the eight fears related to the external dangers from fire, water, air, earth and also from such things as thieves and dangerous animals. However the main dangers come from ignorance, attachment, anger, pride, jealousy, miserliness, doubt and wrong views.”
“TURE liberates you from disease”—so Green Tara is equally the Healer as White.
The 21 forms of Tara include White Tara and Green Tara, among the most beloved deities in Tibetan Buddhism.
One reason Tara’s mantra is especially meaningful is that it contains within it the entire teachings on the Four Noble Truths. See our previous stories on Tara in Buddha Weekly for more on this:
Although Tara mantras can be practiced by anyone—they are more effective when transmitted by a teacher. If you are in need of healing, it would be ideal to seek out a qualified lineage teacher and ask for either lung or initiation. Lung is, broadly speaking, transmission of the mantra itself (or permission to use the mantra), whereas initiation (also known as empowerment) can involve complete deity practice and commitments.
Lama Zopa Rinpoche is a highly realized teacher and spiritual head of FPMT.
According to the highly realized teacher Lama Zopa Rinpoche and the FPMT, “empowerment of Tara is needed to practice [Tara’s] sadhana in full. However, one can do this practice without such an empowerment as long as one does not generate oneself as the deity. If one does not have the empowerment, one can do the self-generation practice at the crown of one’s head.” Basically, visualize Tara and meditate on her, and receive blessings from her, but do not absorb or merge with Tara—a more advance practice.
With or without empowerment, all mantras carry the blessings of the deity—connecting us with our inner Buddha or Tara (Buddhanature). Mantas are quite powerful in meditation and active healing. If empowerment or lung is impossible, the mantras are less powerful, but still effective. I chanted Tara’s mantra for eight years before a teacher came into my life to guide me and empower my practice of Tara. I believe, in some ways, chanting the mantra for those years created the conditions for me to find my teacher.
White Tara visualized here with a white TAM seed syllable at her heart. TAM is the seed syllable of all Taras, who are all Tara. Typically Green Tara is visualized as a green Tam, and White Tara as a white syllable. The seed syllable contains the essence not only of the mantra, but also Tara Herself.
Anyone can chant Tara’s mantra. The visualizations and certain other practices are different if you receive teachings from a qualified teacher. In Tibet, some of the first words children learn to speak are mantras, particularly “Om Mani Padme Hum” and “Om Tare Tuttare Ture Svaha.”
White Tara mantra is Tara’s root mantra, but energized with additional intentions and “words of power.” After Om Tare Tuttare Ture—and before the final Svaha—the mantra adds “Mama Ayuh Punya Jnana Pushtim Kuru Svaha, thus becoming:
Om Tare Tuttare Ture Mama Ayuh Punya Jnana Pushtim Kuru Svaha
Pronounced: oṃ tā re tu ttā re tu re ma ma ā yuḥ pu ṇya jñā na pu ṣṭiṃ ku ru svā hā
White Tara’s mantra in Tibetan Script. Above is an image of the mantra in Sanskrit.
In Tibetan pronunciation this might sound like:
Om Tare Tuttare Ture Mama Ayur Puney Gyana Puntin Kuru Soha
Thee extra words do have multiple meanings, but are generally translated as:
Mama — “mine” or “I would like to possess these qualities”
Ayuh —”long life” — for which White Tara is famous
Punya — “merit” — to live ethically
Jnana — “wisdom”
Pushtim — “increase”
The Tam syllable, seed syllable of Tara, is most often visualized at Her heart, glowing and emanating healing light. TAM normally sits on a lotus. Here the TAM is green, which can represent any Tara. Often White Tara practice visualizes the Tam as white.
When added to the root Tara Mantra, the mantra is basically drawing on Tara’s power to increase my long life, merit and wisdom and blessings.
For main healing practice, normally the mantra is recited with visualizations of Tara, however singing or chanting is a very beautiful and effective way to receive the blessings.
Here’s one of the most beautiful “chanted” versions.
Versatility of the White Tara Mantra
Healing and helping others is something we all should all wish to accomplish. Aside from the selfish goal of increasing our own merit and good karma, we engage our compassion as humans and Buddhists when we think of others.
The White Tara mantra can be modified from a “personal” affirmation to one targeted at someone else. “Mama” in the mantra means “mine”, or “I” or “me” meant for self healing. Simply replacing “Mama” with the name of another person sends Tara’s healing power and blessings to someone else.
For instance, if we wanted to practice White Tara for the long life of my teacher or parents, we would substitute Mama:
Om Tare Tuttare Ture [person’s name] Ayuh Punya Jnana Pushtim Kuru Svaha
Wishing my teacher long life would become
Om Tare Tuttare Ture Zasep Rinpoche Ayuh Punya Jnana Pushtim Kuru Svaha
Wishing the Dalai Lama long life would become
Om Tare Tuttare Ture Tenzin Gyatso Ayuh Punya Jnana Pushtim Kuru Svaha
There are also forms of White Tara’s mantra for subduing or pacifying, with somewhat different wording, meant for subjugating fevers, viruses, evil spirits and so on, but those are more advanced practices that should be guided by a teacher. Fevers, evil spirits and viruses are equally subdued by the main White Tara mantra, or even the root mantra of Om Tare Tuttare Ture Svaha.
Tibetan medicine often makes use of “mantra-blessed water or medicines.” At a basic level, after performing a twenty or thirty minute mantra recitation-meditation, preferably visualizing Tara, blow on your medicine or a glass of water and visualize the mantra’s “power of Tara’s speech” as light coming from your mouth and being absorbed. Then, consume the medicine.
In more intense practices, or when the medicine is for someone else, you can place a week’s supply of medicine on a table or shrine dedicated to Tara with Her Image, some water bowl offerings, perhaps Her mantra written out, and other meaningful objects. Chant the mantra for a week, then use/dispense the blessed medicine.
Finally, mantra’s fullest ripening comes from full performance of a sadhana. These are passed down through the centuries by direct transmission of teacher to teacher, right back to the Buddha or Enlightened Being. These normally require a teacher’s transmission, lung or empowerment. Some sadhanas, such as White Tara’s sadhana written by the fifth Great Dalai Lama can be performed by anyone, provided the uninitiated do not generate themselves as the deity. In other words, substitute simple visualization for generation of oneself as Tara.
Visualizing White Tara. Important symbolic characterstics include white skin, the appearance of a beautiful young woman seated on a splendid Lotus throne and moon disc. White Tara has seven eyes, two eyes on Her face, plus wisdom eye on Her forehead, and eyes on each hand and foot.
Visualizing Tara is an important part of mantra recitation when possible. Although the mantra can be recited while walking, cooking, etc, when engaging in a highly focused healing practice, sitting with eyes closed (or half closed) in meditation is best.
“Visualization isn’t the best translation for what we do,” explained Venerable Jigme in her talk during a White Tara Retreat (see video below). “We’re actually working with our imagination. Visualization implies that we’re working with a visual image, and then using our eyes. So, we’re working with our imagination… not only are we working with imagined sights, but we’re working with imagined touch and smells and sounds, physical sensations and feelings.”
“We use our imaginations in a very practical manner to develop the potential we all have to transform ourselves,” Venerable Jigme continued. “So, it’s quite an important piece of our practice! It’s a very creative process.”
White Tara has Her own mantra, Oṃ Tāre Tuttāre Ture Mama Ayuḥ Punya Jñānā Puṣtiṃ Kuru Svāhā, known to be actively beneficial in the practices of Long Life and Health. This tangkha is correctly visualized. Amitayas, the long life aspect of the Buddha Amitabha, sits as an ornament over her head.
Tara’s Image
When you have a teacher’s guidance—the visualization would be as he or she instructs. There are generation practices associated with some initiations, but none of that should be contemplated without a teacher.
For someone without a teacher’s guidance, a basic visualization of Tara in front of you—generally involving healing white light flowing from Tara into you or the person being healed—is simplest. Sometimes you visualize Tara on top of your head, arising from your crown chakra sitting on a lotus throne with 1000 petals.
You can make the visualization simple or complex. More complex and detailed visualizations engage the mind to a higher level, and tend to be more effective for that reason. Visualize what you can of the following details.
White Tara is shining white, the nature of light, a glowing beacon of healing, vitality and perfection. We wouldn’t think of Tara as flesh and bone, but as glorious, spectacular, awe-inspiring (and at the same time) soothing light. Sometimes, what is meant by “body of light” is “uncontaminated body.”
White Tara “body” is visualized as being the nature light.
In the same way Tara is visualized uncontaminated and spectacular, we should see Her arrayed in gorgeous silks and shining jewels like stars. Tara, Her name, literally translates as “star.” The beautiful ornaments are not meant to show attachment, but are symbolic of Her transcendence. On the crown of Her head is a crown of five sides representing the five Dhyani Buddhas and on top of Her hair knot is Amitayas Buddha, the Buddha of Long Life. Amitayus is the Long Life emanation of Amitabha. With other Taras we visualize Amitabha as her hair ornament. Amitabha and Amitayus are the same Buddha, different manifestations (similar to Green and White Tara). Amitayas and Amitabha are both red in colour.
We visualize Tara sitting on a thousand-petal white lotus. She is sitting in a position of meditative equipoise in the vajra (full lotus) position. The glorious lotus signifies renunciation, the spontaneous wish to be free from samsara, or cyclic existence. From Geshe Wangdu’s White Tara Commentary: ” So the manner in which the lotus signifies renunciation is that, even though the lotus itself was born out of a pond, what we call a swamp, or a muddy pond, even though it grows out of that, when it blooms on top of the water, there’s not even a bit of mud on its’ petals, and it is free of the mud itself. That is how it resembles renunciation.”
Healing practice with White Tara is enhanced when you visualize as many details of Tara’s appearance as possible.
On the lotus is a moon-disc, representing all-important bodhicitta, and the wish to achieve enlightenment. The deity sits on both a lotus and moon-disc, indicating Tara has achieved enlightenment through renunciation and bodhicitta.
Beautiful Tara Herself has one face, two arms, but—importantly—seven eyes. An eye appears on each of Her hand palms, Her feet and three on Her face (two “regular” eyes and the wisdom eye on the forehead chakra). The eyes represent how the Mother of the Buddhas sees all our suffering.
Very strikingly, the position of the seven eyes create the shape of the sankrit letter TAM which is Tara’s mantra when you connect the eyes with lines), according to Visible Mantra[3]. Also, they symbolize the special relationship between the five “extra” eyes of White Tara and the five Dhyani Buddhas: Akshobya, Amitabha, Amoghisiddhi, Vairochana and Ratnasambhava.
Om Ah Hung in Tibetan script. We visualize these glowing syllables radiating from the crown (Om), Throat (Ah), and Heart (Hum) in white, red and blue.
The right hand of Tara is in the “mudra” (hand gesture representing) Supreme Generosity—the mudra that signifies Tara is ready and willing to grant us the state of Enlightenment.
The left hand of Tara holds a white lotus flower or uptala. Uptala is really a different flower from the lotus, but most people are content with visualizing a lotus. The uptala stems out in three branches, each with a different flower, one in full bloom, one about to open, one just a bud. These represent the Buddhas of the three times: past, present and future.
In advanced visualizations, we’d see a white syllable TAM—Tara’s seed syllable mantra. If you don’t know what that is, it’s best to wait for a teacher. The Tam is normally at her heart. Often, visualizations would—as with other Buddhas—visualize shining seed syllables OM, AH and HUM at her crown, throat and heart respectively. These represent the Holy body (OM), speech (AH) and mind (HUM) of Tara Buddha.
Healing Light Visualization
You might visualize (imagine) white healing light flowing from Tara into your crown chakra (top of your head) or heart chakra, or all of your chakras. The energy fills you as you chant the mantra, displacing negativities, bad karma, disease and other impurities—often visualized as black smoke or sludge dispelled violently from your body. For advanced practices, your teacher would guide your visualization, but for simple practices, the healing light is a safe, effective image.
As a final note, try to imagine Tara as a real, three dimensional being of light, who can move, speak, gesture, transmit—Tara is above all “activity” of the Buddhas and definitely not a static two-dimensional picture.
For a better description on how to visualize during Tara Deity Practice, please refer to Venerable Jigme (Sravasti Abbey’s” teaching video, part of a White Tara retreat (7 minute video):
A simple daily practice, or a practice that you could use when you are ill, would normally include some basic fundamentals, such as going for refuge. Many teachers say that Refuge is the first healing. When you take refuge in Buddha, Dharma and Sangha, that refuge will help you in all your difficulties, including illness. To the practice of refuge, you might add a simple offering of water bowls, in front of an image of White Tara. Basically, a simple practice, not requiring empowerments, would be:
Take refuge and dedicate.
The four immeasurables: This prayer affirms your wishes that all beings not suffer and be happy—important to generate loving kindness and Bodhicitta.
Make an offering (for example, a water bowl offering—see our article “Buddhist Water Bowl Offerings as an Antidote to Attachment”)
Preferably recite the Seven Limbs practice (seven short lines that contain the essence of good practice).
Visualize Tara as described above or as indicated by your teacher. Normally you visualize Tara in front of you when you do not have teacher instructions.
Recite the mantra (either Tara’s root mantra, or the full White Tara mantra, optionally with the name of the person who is ill replacing “mama” in the mantra. As you recite, visualize white healing light and energy transmitting from Tara to you or the person. In advanced visualizations this might emit from Tara’s heart chakra and absorb into your heart chakra, or as advised by your teacher.
Affirmation prayers (optional)
Dedicate the merit. (This is generally very important).
Typical Refuge Prayer (normally 3 times)
I go for refuge until I am enlightened.
To the Buddha, the Dharma, and the Supreme Assembly.
By my practice of giving and other perfections,
May I become a buddha to benefit all sentient beings.
Four Immeasurables
May all beings have happiness and its causes,
May they never have suffering or its causes.
May they constantly dwell in joy transcending sorrow;
May they dwell in equal love for both near and far.
Offering
You can visualize mental offerings if you don’t have bowls of water. Buddhas do not need your offering. You are generating merit by this practice.
Seven Limbs
To You Venerable Tara, with my body, speech and mind, I respectfully prostrate.
I offer flowers, incense, butter lamps, perfume, food, music and a vast collection of offerings, both actually set out and emanated through wisdom and imagination.
I declare all my non-virtuous acts since beginningless time.
I rejoice in the virtuous merit accumulated by Holy and ordinary beings.
I request You turn the wheel of Dharma.
I beseech You to remain until samsara ends. Please, with your boundless compassion, look upon all beings drowning in the ocean of suffering.
May whatever merit I have accumulated be transformed into the cause for Enlightenment so that I may help all sentient beings.
Mantra and Visualization
Visualize Tara and healing energy and recite one of the mantras:
Om Tare Tuttare Ture Svaha
or
Om Tare Tuttare Ture Mama Ayuh Punya Jnana Pushtim Kuru Svaha
or, if healing or doing long life practice for another person such as your teacher, substitute person’s name for “Mama”
Om Tare Tuttare Ture PERSON’S NAME Ayuh Punya Jnana Pushtim Kuru Svaha
Dedication
By this merit may I quickly reach
The enlightened state,
So that I may lead all living beings without exception
Another healing practice is to recite sutras or texts, or to pray to Tara daily. The First Dalai Lama Gyalwa Gendun Drub’s “A Praise of White Tara” is especially powerful—written centuries ago:
Homage to the Female Buddha beautiful with youth
Who sits on seats of white lotus and moon in nature
Spreading with stainless compassion and knowledge,
Who captures the radiance of snow mountains.
Homage to the Youthful One with budding breasts,
Who has one face and two arms, sits in the vajra posture,
Is bold with grace and calm, has a full moon as backrest
And is filled with great bliss.
Homage to the Ultimately Generous One whose right hand,
Showing the mudra Supreme Giving
Easily releases boundless karmas of peace, increase, power and wrath
As well as the eight siddhis and even supreme Buddhahood.
Homage to the Spiritual Mother who gives birth to Buddhas
Past, present and future; whose left hand
Supporting a blue lotus, grants protection
From lions, elephants, fires and all eight terrors.
Homage to the Refuge of the World, who has eyes
In hands and feet gazing at the four doors of freedom
And who leads all living creatures
Toward the isle of blissful liberation.
Homage to she whose face unites
The beauty of a million autumn moons,
Whose wide eyes gaze with compassion
Whose Joyous mouth smiles equally on all.
Homage to she with head adorned by Amitayus, boundless Life,
The mere thought of whom grants life and wisdom,
Whose hand, in the contemplative mudra,
Hold a vase filled with ambrosia of immortality.
Homage to the All-Beautified One whose crown
Steals the light of sun and moon,
Whose sapphire hair is half knotted on top
And half falling freely over her shoulders.
Homage to the Majestic One of precious ornament blazing,
Whose crown, earrings, necklaces, arm-bands,
Bracelets, anklets and belt so elegantly arranged
Surpass the ornaments of men and gods.
Homage to she of celestial raiment,
Whose shoulder-sash and skirt
Hug her body like rainbows
Hug the crystal mountains.
Homage to the goddess before whose lotus feet
Vishnu, Indra, Shiva, Brahma, the antigods, spirits,
Men, semi-humans and all the world
Submit themselves in devotion.
Merely by reciting your mantra,
Those who make offerings at your lotus feet
Gain immortality, wisdom and merit
And attain all desired siddhis; to you I bow down.
The knowledge, compassion and perfect actions of all Buddhas
Appear in the form of the beautiful goddess
I take refuge in you and offer you my prayers;
Pray eliminate all my obstacles and fulfill all my aims.
Quickly release your perfect action of peace,
Calming all interferences to my practices for enlightenment;
Interferences such as the eight terrors,
Sickness, demons and other harmful agents, inner and outer.
Quickly release your perfect action of increase which multiplies
All good qualities, such as life, merit, unapprehending compassion,
The stainless wisdoms of learning, contemplation and meditation,
And the three higher trainings.
Quickly release your perfect action of power,
Which causes gods, men and spirits
To humbly bow before you
And which fulfils all wishes of the mind.
Quickly release your perfect action of wrath,
Which with punishments befitting the evils done
Destroys demons, interferences and hindrances
Hateful opposing Buddhadharma and its holders.
Pray, bestow quick and easy attainment of siddhis
Such as the magic sword, mystic eye-medicine, fast-walking,
The food pill and the precious vase,
And even mahamudra, the highest siddhi.
In brief, from now until enlightenment
I respectfully make offerings at your lotus feet
I need seek no other refuge
Out of compassion gaze upon me and quickly grant protection.
By the meritorious energy of this practice
May the transcended, perfect Tara
Look upon me forever with pleasure
And never leave me, even for a moment.
May all sentient beings after death take rebirth
Before Amitayus in Sukavati, Land of Pure Joy,
May they live in the ways of the great Bodhisattvas
And come to equal Avalokiteshvara, Lord of Compassion.
May I realise the oceans of Sutras and Tantras
To be able to pass them on to others;
And until samsara be emptied may I strive
To uphold the victory banner of practicing exactly as taught.
Mantra: OM TAREE TU-TAREE TUREE MAMA AYU-PUNYE-JANA PUTIM KURU SOHA
The Colophon: This praise of exalted White Tara, supreme mother of all Buddhas, was written by the monk Gyalwa Gendun Drub while he was residing in the Hermitage of Great Awakening at the Tegchen Potreng.
Why is Kṣitigarbha so revered and beloved in Buddhism? What was Ksitigarbha’s great vow to the Buddha? Why is Ksitigarbha revered as the Bodhisattva who saves those suffering in the lower realms? We’ll try to answer these questions, and more, in this special feature on the humble monk Bodhisattva Ksitigarbha. What are his mantras in the different traditions?
Kṣitigarbha Bodhisattva is one of the most popular and beloved Bodhisattvas in Mahayana Buddhism. This is because his great vow to save all beings from suffering resonates with so many people. Kṣitigarbha is also known as the “Bodhisattva of Compassion” because of his boundless compassion for all beings. When we recite Kṣitigarbha’s Fundamental Vow, we are reminded of our own potential to make a difference in the world and to help those who are suffering. He is also associated with rescues and averting dangers; often his mantra is chanted to help avert natural disasters (see the section below on “Natural Disasters.)
Don’t miss the entire Ksitigarbha Bodhisattva Fundamental Vow Sutra of this great Bodhisattva translated to English below, along with a full Tibetan Buddhist practice to help avert disasters.
Kṣitigarbha’s great vow reminds us of the interdependent nature of all phenomena and the importance of karma — that our actions, no matter how small, can have a ripple effect throughout the universe.
Detail from an ancient painting of Ksitigarbha Bodhisattva.
Ksitigarbha’s Birthday
The 30th day of the 7th lunar month — in 2022 on Friday August 26 — is the day we celebrate the anniversary or “birthday” of the great Earth Store Bodhisattva. Of all the great Bodhisattvas, his vow is especially memorable and heroic. He vowed to remain a Bodhisattva until every single soul is emptied from the realms of suffering. His vow is found in the Kṣitigarbha Bodhisattva Fundamental Vow Sutra — reproduced in full in English below. One of the practices recommended for The Earth Treasury Bodhisattva (variously translated as Earth Store, Earth Matrix, Earth Womb) is to recite his sutra out loud. For the formally recommended practices, see the section below.
Giant statue of Bodhisattva Ksitigarbha Giant Statue Hsiang-Te Temple Taiwan.
The Great Earth Matrix Bodhisattvas names
By any name, the great Kṣitigarbha is the ultimate heroic Bodhisattva. His vow is the ultimate expression of the Bodhisattva mission — to rescue all beings from Samsara, and especially those in the lower realms.
Gizo Ksitigarbha journeys to the hell realms to save beings from torment.
Kṣitigarbha (Sanskrit: क्षितिगर्भ, Chinese: 地藏; pinyin: Dìzàng, or Ti Tsang P’usa; Japanese: 地蔵; rōmaji: Jizō; Korean: 지장(地藏); romaja: Jijang; Vietnamese: Địa Tạng, Standard Tibetan: ས་ཡི་སྙིང་པོ་ Wylie: sa yi snying po). His name translates as — more or less — “Earth Treasury”, “Earth Store”, “Earth Matrix”, or “Earth Womb” — or “Essence of Earth”. How do you pronounce his Sanskrit name? His name is more or less pronounced: Kashi-ti-garbha — the ṣ in Sanskrit has an aspirated s-h or sh sound while Sanskrit letters normally have a sound (K sounds like “kah”.)
Kṣiti means “earth” or “land”. Garbha is often translated as “womb”, but it can also mean “matrix”, or even “embryo”. Kṣitigarbhas name then, could translate to: the Womb of Earth, the Matrix of Earth, or the Embryo of Earth.
Ksitigarbha altar.
Ksitigarbha’s origin history
There are several origin stories of Ksitigarbha, since he had many exemplary past lives — once as a Brahmin maiden, later as a monk named Sudhana, and others — but one of the most enduring is the story of Sudhana.
The story of Ksitigarbha:
Kṣitigarbha’s story begins long ago when he was a young prince named Sudhana. Kṣitigarbha Bodhisattva is sometimes also known by his former life name Sudhana (Sanskrit: सुधान; Chinese: 蘇梵; pinyin: Sūfān; Japanese: 蘇風雅 Sūfūya; Korean: 소만가 Sobanga, Vietnamese: Từ Phong Nhã). Sudhana was the only child of a wealthy family who ruled over a small kingdom in southern India. His parents were kind and loving, but sadly they both died young when Sudhana was only ten years old. As the sole heir to the throne, Sudhana became king at such a young age.
A Ksitigarbha Bodhisattva wood statue at Fo Guang Shan Buddhist Timple in London, England.
Sudhana was a wise and compassionate ruler, but he could not help feeling sad and lonely without his parents. One day, Sudhana met a holy man who told him about the sufferings of beings in the lower realms. The thought of all those beings suffering so much filled Sudhana with compassion. He decided then and there to give up his kingdom and become a monk to help alleviate the sufferings of all beings.
Sudhana became a monk and took the name Kṣitigarbha, which means “Womb of Earth” or “Matrix of Earth”. Kṣitigarbha Bodhisattva is often depicted holding a jeweled staff. This staff represents his great vow to never rest until all beings are free from suffering. Kṣitigarbha has vowed to go to hell to save all beings who are suffering there. For this reason, he is known as the “Bodhisattva of Hell.”
Lord Gizo descends to hell on a lotus throne to help those suffering in hells. He is beloved all over Asia as the protector of children. He also taught “demons” in his compassion, transforming them with the Dharma.
Kṣitigarbha’s great vow
“If, when I attain Anuttarā Samyaksaṃbodhi, the Buddhas of the three periods of time have not appeared in the world, and if sentient beings in the Ten Directions have not yet been liberated, then may I not attain Anuttarā Samyaksaṃbodhi.
“O good man! If there are beings in Avīci who have not yet been liberated, then may I go there to liberate them. O good man! If there are beings in other places who have not yet been liberated, then may I also go there to liberate them.
“O good man! If there are beings in the six destinies who have not yet been liberated, then may I also go there to liberate them. O good man! If there are beings in the Asura realm who have not yet been liberated, then may I also go there to liberate them.”
— Kṣitigarbha Bodhisattva Fundamental Vow Sutra
Because of Jizo Ksitigarbha’s great vow, Buddhists appeal to Jizo to rescue their friends and family they believe might be suffering in the lower realms. This field in Nasu Town Tochigi Prefecture in Japan has statues of Jizo with the traditional red scarves.
Kṣitigarbha is often shown holding a jeweled staff and a lotus flower. The staff represents his great vow to never rest until all beings are free from suffering. The lotus flower represents his pure heart and his ability to rise above the sufferings of the world. Kṣitigarbha is sometimes shown with a black body because he has vowed to go to hell to save all beings who are suffering there. For this reason, Kṣitigarbha is known as the “Bodhisattva of Hell.”
Kṣitigarbha is also known as the “Bodhisattva of Children.” This is because he is believed to protect children from harm. He is also thought to guide children who have died before their parents to the Pure Land. In Japan, Kṣitigarbha is very popular and is often depicted as Jizō Bosatsu (地蔵菩薩), or Dizang Pusa in Chinese. Jizō is a shortened form of Kṣitigarbha’s Japanese name, Jizō Bosatsu.
One version of Ksitigarbha’s mantra (see section below) — Grandmaster JinBodhi chanted The Earth Store Bodhisattva’s Heart Mantra: “Om, hahaha, vismaye, svaha.” :
Ksitigarbha and “averting dangers”
In Tibetan Buddhism, Ksitigarbha is also associated with “averting dangers” including natural disasters. Recently, Lama Zopa Rinpoche recommended to a student to practice Ksitigarbha practice (short practice below) to help avert a dangerous huricane’s devastation for Florida[3]:
“The National Weather Bureau had issued warnings that the hurricane was going to hit Key West, Florida, and the predictions were that it would travel straight up the coast of Florida, hitting all of the cities on the west coast and throughout the middle of Florida.
“I requested your help for the many sentient beings in Florida…
“I did as you instructed, and several times each day I did the practices. I knew, all along, that what I was doing would be of little help to Florida, but what you were doing would save Florida.
“The next day, the path of the hurricane took a 90-degree turn out to sea and completely missed Florida. I continued doing the practice just in case that it decided to come back. The path of the hurricane continued out to sea and finally came on shore in the Louisiana area of the gulf, with a lot less damage than if it had come up the west coast of Florida.
“It was very clear to me that what you had done was to save many sentient beings that were in the path of this bad hurricane. Thank you very much for saving Florida.”
Ksitigarbha altar. This classic form as a monk with the Bodhisattva crown and the iconic staff and wish-granting jewel.
Ksitigarbha’s monk form
Ksitigarbha usually appears as a monk with an iconic staff in a standing or walking posture — as he never rests from his endless mission to save the suffering beings of Samsara.
Ksitigarbha staff symbolizes his connection to the earth and it is also the implement he uses to pound open the gates of Hell. In this form, he carries his tear-shaped cintamani (“wish-fulfilling”) pearl for illuminating all the various realms of hell, to benefit sentient beings trapped there. Sometimes, especially in China, he wears the crown of a Bodhisattva as well.
Video: Benefits of Seeing and Hearing ‘Earth Store Bodhisattva’:
Many mantras of Ksitigarbha
Generally, in Chinese Buddhism and Japanese Shingon Buddhism, the mantra of Kṣitigarbha is chanted from the “Treasury of Mantras” section of the Mahavairocana Tantra:
Namaḥ samantabuddhānāṃ, ha ha ha, sutanu svāhā
There are many other mantras of Ksitigarbha, including:
Mantra of Eliminating Fixed Karma
ॐ प्रमर्दने स्वाहा – Oṃ pramardane svāhā
In Chinese, this mantra is called miè dìngyè zhēnyán in pinyin (灭定业真言; 滅定業真言). It reads:
In Shingon Buddhism, a mantra used in public religious services is:[23]
On kakaka bisanmaei sowaka オン カカカ ビサンマエイ ソワカ
In Sanskrit:
ॐ ह ह ह विस्मये स्वाहा Oṃ ha ha ha vismaye svāhā
Om! Ha ha ha! O wondrous one! svāhā!
嗡，哈哈哈，温三摩地梭哈; 嗡，哈哈哈，溫三摩地梭哈; Ōng hā hā hā wēn sān mó dì suō hā
Tibetan form ས་ཡི་སྙིང་པོ་ sa yi snying po
Ksitigarbha may appear more as a princely Bodhisattva — rather than the monk form — in Tibetan visualizations:
“Kshitigarbha is yellow with a yellow upper garment. He has peaceful eyes. On the side of Ksitigarbha, there is red a headdress garland of blue flowers. The right-hand holds fruit and the left a jewel above a lotus.” [4]
Tibetan form of Ksitigarbha Bodhisattva. Image from Himalayanart.org
Two of the forms in Tibetan Buddhism are described on the Himalayan Art collection site[4]:
“…Kshitigarbha is yellow with a yellow upper garment, peaceful eyes, red at the sides, [and] a headdress garland of blue flowers. The right hand holds a fruit and the left a jewel above a lotus [flower].” (Jonang Taranata, yi dam rgya mtsho’i sgrub thabs rin chen ‘byung gnas, folio 506-507).
“…Arya Kshitigarbha, white in colour, with one face, peaceful in appearance. With two hands the right holds to the heart a precious seed. The left [hand holds] a bell turned up [at the waist], resplendent and seated in a relaxed posture.” (Loter Wangpo, sgrub thabs kun tus, volume 11, folio 71).
Don’t miss the full practice recommended by Lama Zopa below.
Another form of Ksitigarbha in the Tibetan tradition. From Himalayanart.org
Formally recommended practices on Ksitigarbha’s birthday
As always, it is recommended to make offerings with a sincere and dedicated heart, and to meditate on Ksitigarbha’s magnificent vow.
According to Dharma Drum Mountain’s global site[2], in answer to the question “How do Buddhist monasteries celebrate Kṣitigarbha Bodhisattva’s Birthday? According to the 3rd chapter of Record of the Verified Meaning of the Pure Standards of Pai-chang, during the morning service on July 30th of the lunar calendar, monastics
Prostrated on each recitation of Kṣitigarbha Bodhisattva’s name for 12 times while circumambulating the Buddha status
Recited the chapter of The Benefits Derived from Seeing and Hearing of The Fundamental Vows of Ksitigarbha Bodhisattva Sutra
Chanted Mantrato Loosen the Knots of Oppression “an san tuo la, qie tuo suo po he” for 108 times
And finally, recited Ksitigarbha Bodhisattva Verses
“In addition, monasteries held Earth Store Food Service. This was a tradition used to worship Ksitigarbha Bodhisattva with vegetarian meals, lectures, and praises. Later, Earth Store Food Service was replaced by Earth Store Sutra Chanting Service in China, but remains popular in Japan and is still held in temples there.
In Taiwan, Buddhist monasteries hold Earth Store Sutra Chanting Service and Earth Store Repentance Service in July of the Lunar calendar and some of these events can last up to 49 days. Through these assemblies, practitioners recite The Fundamental Vows of Ksitigarbha Bodhisattva Sutra to repay kindness with offerings to their parents to pray for the sentient beings in the realm of animals, hungry ghost, hell can be relieved of their suffering.” [2]
Ksitigarbha Practice recommended by Lama Zopa Rinpoche
THE PRACTICE
It is good to recite daily the Sutra Prayer [after the mantra] praised by Buddha to Ksitigarbha and the Prayer that I have added [below]. Sometimes you may recite the long praise to Ksitigarbha explained by Buddha [yet to be translated into English] along with the Prayer, if you can.
Prayer:
I prostate, go for Refuge, make offerings, please grant blessings. The Bodhisattva Ksitigarbha, who has unbearable compassion for me and all sentient beings (whose minds are obscure and who are suffering), who has qualities like the sky and liberates sentient beings from all the sufferings and gives all the happiness. (Recite three times.)
With hands folded in prostration, you can visualize doing the prostrations to all the Buddhas and bodhisattvas; the saying of the word “prostration” becomes prostration. When you say the word “Refuge,” think that you are asking to be free from the two obscurations (to be able to achieve enlightenment). When you say the word “offering,” you think that all the offerings that you have are then offered. When you ask for blessings, you think in your mind that the whole path to enlightenment is the blessing to be received.
THE MANTRA
This is the mantra that Ksitigarbha heard from Buddhas equaling the number of sand grains of the river Ganga. He made offerings to them and then received this mantra. (This is the story of the mantra, to receive all of the benefits.) This mantra is to be used for any difficulties, problems; it is the best one to do for any problems in any situation. Even reciting four or five times, just a few times, it is very powerful. It is powerful to recite or just to think of the name of the Bodhisattva. It is very, very powerful. (The extensive benefits of this mantra will be translated.)
Long Mantra:
CHHIM BHO CHHIM BHO CHIM CHHIM BHO / AKASHA CHHIM BHO / VAKARA CHHIM BHO / AMAVARA CHHIM BHO / VARA CHHIM BHO / VACHIRA CHHIM BHO / AROGA CHHIM BHO / DHARMA CHHIM BHO / SATEVA CHHIM BHO / SATENI HALA CHHIM BHO / VIVA ROKA SHAVA CHHIM BHO / UVA SHAMA CHHIM BHO / NAYANA CHHIM BHO / PRAJÑA SAMA MONI RATNA CHHIM BHO / KSHANA CHHIM BHO / VISHEMA VARIYA CHHIM BHO / SHASI TALA MAVA CHHIM BHO / VI AH DRASO TAMA HELE / DAM VE YAM VE / CHAKRASE / CHAKRA VASILE / KSHILI PHILE KARAVA / VARA VARITE / HASERE PRARAVE / PARECHARA BHANDHANE / ARADANE / PHANARA / CHA CHI CHA CHA / HILE MILE AKHATA THAGEKHE / THAGAKHI LO / THHARE THHARE MILE MADHE / NANTE KULE MILE / ANG KU CHITABHE / ARAI GYIRE VARA GYIRE / KUTA SHAMAMALE /TONAGYE TONAGYE / TONAGULE / HURU HURU HURU / KULO STO MILE / MORITO / MIRITA / BHANDHATA / KARA KHAM REM / HURU HURU
Short Mantra:
OM AH KSHITI GARBHA THALENG HUM
PRAISE BY BUDDHA TO KSITIGARBHA
You have generated stability of thought and pure thought [altruism/bodhicitta] and eliminated the sufferings of immeasurable sentient being. I see [sentient beings] receiving happiness like the wish-granting jewel, and like the vajra you cut the nets of doubt [of others]. You offer the Destroyer, Qualified-Gone-Beyond-Ones holy offerings with great compassionate thought and perseverances. You liberate the sentient beings from the sufferings with oceans of wisdom. Because you have no fear [delusions], you have gone beyond samsara.
This is especially beneficial for those who have heavy problems, serious healthy problems, big projects or financial difficulties. I will suggest that it is extremely powerful to recite every day, at least four or five times or more, depending on how crucial [the problem] is; also, for protection. Even to grow crops well and to protect land and crops. It explains in the Sutra the extensive benefits and qualities, like the sky, of the Bodhisattva Ksitigarbha; like skies of benefit to all beings. There have been experiences, similar benefits received by those who practice Ksitigarbha.
This practice was translated, compiled and checked by Lama Zopa Rinpoche and dictated to Ven. Thubten Nyingje on June 30, 1998 in Madison, Wisconsin, and was revised April 5, 1999 in Aptos, California.
The Tibetan version of the Sutra of Ksitigarbha has yet to be translated.
Tsitigarbha in traditional Chinese form.
Ksitigarbha Bodhisattva Fundamental Vow Sutra
Chapter 1: Display of Divine Power in the Palace of the Trayastrimsas Heaven
Thus have I heard. Once [Shakyamuni] Buddha was in [the Palace of] Trayastrimsas Heaven to give a Dharma sermon for his mother.
At that time, all of the innumerable Buddhas and great Bodhisattva-Mahasattvas came from countless worlds of the Ten Directions and assembled there [to receive the sermon]. All of them praised Shakyamuni Buddha for manifesting the power of great wisdom in a world polluted by the five defilements. [They praised him] for taming the hearts of stubborn sentient beings, enabling them to leave suffering and through the Buddha-Dharma, attain true happiness (Enlightenment). All of them sent their attendants to pay respect to the World Honored One.
At that time, the Tathagata smiled and radiated trillions of great bright lights, which like clouds manifested into innumerable forms. Among these were the bright light of great perfection, great mercy and compassion, supreme wisdom, great Prajna, great Samadhi, great Srivatsa, great blissful virtues, great meritorious virtues, great refuge, and great praise.
After radiating these inexpressible bright lights, the Tathagata released all kinds of subtle and wondrous sounds. Among these were the sound of the Dana-Paramita (Alms Giving Paramita), Sila-Paramita (Moral Precepts Paramita), Ksanti-Paramita (Perfect Patience Paramita), Virya-Paramita (Diligence Paramita), Dhyana-Paramita (Meditation Paramita), Prajna-Paramita (Wisdom Paramita), Mercy and Compassion, Rejoicing and Abandonment, Deliverance, Non-Outflow (refers to “non-outflow” of thoughts and other actions), Wisdom, Great Wisdom, Lion’s Roar, Great Lion’s Roar; the sound of the Tathagata’s voice echoing like thunder, and echoing like Great Thunder [audible to all worlds of the Ten Directions].
[The release of these innumerable bright lights and various kinds of subtle and wondrous sounds summoned] countless millions of the eight classes of supernatural beings from the Saha world and other lands to assemble in the Palace of Trayastrimsas Heaven. They came from the Four Directional Devarajas Heavens, Trayastrimsas, Suyama, Tusita, Nirmanarati, Paranirmitavasavarti, Brahmakayika, Brahmapurohita, Mahabrahma (Great Pure Heaven), Parittabhas (Minor Light Heaven), Apramanabha (Infinite-Light Heaven), Abhasvara (Light-Sound Heaven), Parittasubhas (Minor-Purity Heaven), Apramanasubhas (Infinite-Purity Heaven), Subhakirtsna (Universal-Pure Heaven), Punyaprasavas (Blissful-Birth Heaven), Blissful Love Heaven, Brhatphala (Broad-Fruition Heaven), Asanjnisattva (No-Thought Heaven), Avrha (No-Trouble Heaven), Atapa (No-Heat Heaven), Sudarsana (Beautiful Heaven), Sudrsa (Well-Appearing Heaven), Akanistha (End of Form Heaven), Mahamahesvara and the Naivasamjnanasamjnayatana (Neither-Thinking-Nor-Not-Thinking Heaven). All the multitudes of the eight classes of supernatural beings came to assemble [in the Palace of Trayastrimsas Heaven].
Also, deities from other lands and the Saha world came to the gathering, such as the deities of the seas, rivers, trees, mountains, earth, lakes, crops, day, night, space, sky, food, and vegetations. All these and other deities assembled there. There also came from other lands and the Saha world such great ghost kings as the Evil-Eye Ghost King, Blood Drinking Ghost King, Vital-Energy Consuming Ghost King, Ova-fetus Devouring Ghost King, Disease-Spreading Ghost King, Poisons-Halting Ghost King, Compassionate Ghost King, Blessing-Bestowing Ghost King, and Great Love-Respect Bestowing Ghost King. These and other ghost kings also came to assemble.
At that time, Shakyamuni Buddha said to the future Dharma King, Manjushri Bodhisattva-Mahasattva, “Look onto all these Buddhas, Bodhisattvas, and eight classes of supernatural beings gathering here at Trayastrimsas from various worlds. Do you know how many of them are here?”
Manjushri replied, “World Honored One, [even] if I use my divine power, I cannot determine the number after thousands of kalpas.”
The Buddha said to Manjushri, “Observing with my Buddha Eye, I also cannot determine the number. [Together], they represent all those beings in these countless kalpas who had been delivered, who are to be delivered, and who are yet to be delivered by Ksitigarbha Bodhisattva; and those who had already attained Enlightenment, who are about to attain Enlightenment, and who have yet attained Enlightenment [through the help of Ksitigarbha Bodhisattva].”
Manjushri said to the Buddha, “World Honored One, in the past, I have long cultivated virtuous practices and have achieved Unobstructed Wisdom. Upon hearing the Buddha’s truthful words, I immediately believe and accept. However, the beings of the lesser vehicles, eight classes of supernatural beings, as well as sentient beings of the future generations will certainly have doubts. Although they heard the Tathagata’s truthful statement and respectfully accepted it, there would unavoidably arise some slandering. I only hope that the World Honored One will elaborate on what Ksitigarbha Bodhisattva-Mahasattva did in the `Causal Grounds’ and what vows did he take, so that he is able to accomplish such inconceivable deeds.”
The Buddha said to Manjushri, “As an analogy, imagine if every grass blade, tree, bush, straw, hemp, bamboo, reed, mountain, stone, dust and every object of three trillion worlds are each a separate Ganges River. Then imagine that each grain of sand of these countless Ganges Rivers represents a world. Additionally, every speck of dust from each and every one of these worlds represents a kalpa. Then convert every speck of dust that accumulates in these worlds in one kalpa time to kalpas. The time since Ksitigarbha Bodhisattva had achieved the Tenth Level of Bodhisattva-hood (highest level Bodhisattva) is thousands of times longer than [the sum of all of the kalpas in] the previous analogy. This is not mentioning the length of time Ksitigarbha Bodhisattva spent in Sravaka-hood and Pratyeka-Buddhahood. Manjushri, this Bodhisattva’s majestic, solemn vow is, indeed, inconceivable!”
“In the future, there may be virtuous men or women who after hearing this Bodhisattva’s name, say praises, pay homage, recite his name, make offerings, or even paint, carve or mold his images. They will have hundreds of consecutive rebirths into the thirty-three heavens and will never fall into the suffering realms (hell, hungry ghosts, animals).”
“Manjushri, an inexpressible numbers of kalpas ago, Ksitigarbha Bodhisattva was an old sage. At that time, there was a Buddha bearing the title of Mighty Lion Myriad Deeds All Accomplished Tathagata. The sage encountered the Tathagata and saw this Buddha’s majestic form. Seeing the Buddha’s body was adorned with thousands of blessings, the sage asked this Buddha what virtuous deeds had [this Buddha] performed and what vows had [this Buddha] taken to attain such dignified form.”
“The Mighty Lion Myriad Deeds All Accomplished Tathagata told the sage, `If you want to attain this form, you must rescue all suffering sentient beings for long and extended time.'”
“Manjushri, at that time, the sage vowed, `From now to incalculable kalpas in the future, I will provide extensive expedient means of deliverance to all of the sinful and suffering beings in the six realms of samsara, leading all of them to liberation. Then, I, myself, will realize Buddhahood.’ He took such a great vow in front of that Buddha, and even now, after trillions of inexpressible numbers of kalpas, he still remains a Bodhisattva.”
“Moreover, in the past, an inconceivable asankhyeya numbers of kalpas ago, there was a Buddha bearing the title of Awakened By Flower Meditation Self-Mastery King Tathagata. That Buddha’s life span was four hundred thousand trillion asankhyeya kalpas.”
“During the Semblance Dharma Era of that time, there was a holy Brahman woman. She was profoundly blessed because of the enormous amount of virtuous deeds she performed in her previous lives. Admired and respected by the people, she was also protected by the devas at all times and places. However, her mother had deviant beliefs and would often disrespect the Three Jewels. At the time, the Brahman woman tried many expedient means to persuade and lead her mother to adopt righteous views. Yet, the mother did not completely change her ways. Soon thereafter, the mother passed away, and her soul fell into Avici (Uninterrupted) Hell.”
“The Brahman woman knew that her mother did not believe in the laws of causation [and therefore committed many sins] and would inevitably be reborn into the realms of suffering in accordance to her mother’s karmic sins. [To relieve her mother of this suffering], she sold off her home to purchase vast amounts of incense, flowers and other offering items. She made great offerings to the stupa and temple of the Buddha of that era. [The Brahman woman] saw in a temple the image of the Awakened By Flower Meditation Self-Mastery King Tathagata. The painted statue showed the Tathagata in his magnificent form with perfect dignity. Bowing and admiring this magnificent statue, the Brahman woman was inspired with greater reverence. She whispered to herself: `The Buddha is called the Great Enlightened One, possessing all wisdom. If He were in this world, I would come to Him and inquire about my mother’s whereabouts. He surely would tell me of my mother’s place of rebirth.’ She wept quietly for a long time while piously gazing at the Tathagata.”
“Suddenly she heard a voice from the sky, saying, `Crying holy woman, restrain your sorrow, for I shall reveal your mother’s whereabouts.'”
“The Brahman woman faced skyward with her palms joined and replied, `May I ask who is the holy Virtuous Being? Who is the one to relieve me of my worries? Since losing my mother, she has been in my thoughts constantly both day and night. Yet, there is no place for me to go to find out my mother’s place of rebirth.'”
“The voice from above responded again, saying, `I am the one whom you are worshiping, the Awakened By Flower Meditation Self-Mastery King Tathagata. Seeing that you [had performed numerous virtuous deeds in your previous lives and your current life, and] cherish your mother much more than ordinary beings, I have come to inform you of her place of rebirth.'”
“Upon hearing this, the Brahman woman prostrated herself abruptly onto the ground [to show her gratitude]. She was badly injured and her attendants came to hold her steady for quite a long time as she slowly regained consciousness. She then addressed the sky again, saying, `May the Buddha, in his mercy and compassion, quickly tell me of my mother’s whereabouts, for I feel that my heart and physical body are about to die!'”
“The Awakened By Flower Meditation Self-Mastery King Tathagata replied, `After having completed your offerings, go directly home. Sit reverently and contemplate my title; then you will know your mother’s whereabouts.'”
“The Brahman woman returned to her residence after completing the offerings. Wishing to find out her mother’s whereabouts, she reposed herself in seated meditation and contemplated the title of Awakened By Flower Meditation Self-Mastery King Tathagata.”
“After one day and night [of contemplation, her mind was in a deep meditative state]. She saw herself being transported to the shore of a boiling sea. On that sea, there were many beasts with bodies made of iron, flying over or running upon it, and chasing [people] in all directions. She saw men and women, numbering in the hundreds of thousands, struggling to stay afloat [in that sea].”
“[She saw] the iron beasts competed with each other to snatch up and devour these men and women. There were also yaksas in various forms, some with many arms and numerous eyes, others with many legs and multiple heads, all with teeth as sharp as swords protruding from their mouths. These yaksas chased and herded both men and women into [the claws of] the iron beasts, which seized and snapped at these men and women by either their heads or feet. The various [ensuing gruesome dismemberments] were too horrible and frightening to be looked upon. Yet, the Brahman woman felt no fear in her heart because of the strength generated by her mindfulness of the Buddha.”
“Then, a ghost king named No Poison (Vandana) came and prostrated himself before her. He greeted her, inquiring, `Bodhisattva, for what reason did you come here?'”
“The Brahman woman replied by inquiring the ghost king, `What is this place?'”
“Vandana answered, `This is the first great sea to the west of the Great Cakravada Mountain.'”
“Then, the holy woman asked, `I have heard that hells are in the midst of the Cakravada. Is this true?'”
“Vandana replied, `It is true and hells do exist.'”
“The holy woman asked, `How did I arrive at this place of hell?'”
“Vandana replied, `If not by the use of the divine power, then it must be caused by karmic forces. Other than these two forces, there is no other way to gain entrance [into hell].'”
“The Brahman woman asked again, `What causes this seawater to rise and boil? And why are there so many suffering people and fierce beasts here?'”
“Vandana replied, `Those suffering people are the newly deceased beings from Jambudvipa, who committed evil deeds. For the period of forty-nine days after their deaths, none of their relatives performed virtuous acts on their behalf to ease and deliver them from their suffering. Since they did not perform many virtuous deeds while alive, their negative karma is guiding them into the various hells. Consequently, they must first pass through this Great Sea. One Hundred thousands yojanas to the east of this Great Sea, there is another Great Sea. The suffering in that Great Sea are twice of the suffering here. To the east of that second Great Sea there is yet another Great Sea, where the suffering is doubled yet again. These suffering is the result of the negative karma arisen from these people’ negative speeches, actions and thoughts; and these seas are known collectively as the Karmic Seas.'”
“The holy woman also asked Ghost King Vandana, `Where are these hells?'”
“Vandana replied, `All hells are within these three seas, and they number in the hundreds of thousands. Each one is different from the others. There are eighteen great hells . Then, there are five hundred secondary ones, and within each there is boundless suffering. Additionally, there are hundreds of thousands of hells in the next category, and within each is also immeasurable suffering.'”
“The Brahman woman asked the great ghost king, `My mother died recently. Do you know the whereabouts of her spirit?'”
“The ghost king asked her, `What malicious acts did your mother commit in her lifetime?'”
“The holy woman replied, `My mother held deviant views and slandered the Three Jewels. Sometimes, she half-heartedly believed in the Dharma but then would reject it again. Though she died recently, I do not know her whereabouts.'”
“Vandana asked, `What was your mother’s name?'”
“The holy woman replied, `Both my father and mother were Brahmans. My father’s name was Silo Sardrsa; my mother’s name was Yue Di Li.'”
“Vandana joined his palms and addressed the holy woman, saying, `I wish that you would return to your proper realm without concern, remembrance or sorrow. It has been three days since the sinner, Yue Di Li, ascended to heaven. It is said that her ascension was the result of her dutiful daughter’s offerings, on her behalf, to Awakened By Flower Meditation Self-Mastery King Tathagata’s stupa and temple. Not only was the Bodhisattva’s mother able to leave hell, on that day, all the sinners in Avici Hell with her also benefited and were reborn with her into heaven.'”
“Having said this, the ghost king withdrew with his palms joined. Then, the Brahman woman awoke as if it was a dream and realized this matter had come to a close. [Afterward], in front of the stupa and image of the Awakened By Flower Meditation Self-Mastery King Tathagata, the Brahman woman vowed: `Through all of the future kalpas, for the sake of all suffering sentient beings, I shall provide extensive expedient means for their deliverance and liberation.'”
The Buddha then told Manjushri, “That ghost king, who was named Vandana at that time, is now Foremost in Wealth Bodhisattva, and the Brahman woman is now Ksitigarbha Bodhisattva.”
Chapter 2: The Assembly of Innumerable Emanations of Ksitigarbha Bodhisattva
At that time, from the hells of all of the unthinkable, immeasurable, inexpressible asankhyeya numbers of worlds, all of Ksitigarbha Bodhisattva’s manifestations came to assemble in the Trayastrimsas Palace. Through the Tathagata’s divine power, each emanation was accompanied by trillions of liberated beings who all brought offerings of incense and flowers for [Shakyamuni] Buddha. These companions all had been liberated from the karmic paths. Transformed by Ksitigarbha Bodhisattva’s instructions, they will never regress from [the path of] Anuttara-Samyak-Sambodhi. All of them had, for extended numbers of kalpas, wandered through the cycles of life and death, suffering in the six realms of samsara without a moment of rest. It was the great mercy, compassion and profound vow of Ksitigarbha Bodhisattva that enabled them to attain fruitions [in the Buddha-dharma]. Having arrived at the Trayastrimsas Palace, their hearts were full of joy. They looked upon the Tathagata with great admiration and were unwilling to blink their eyes even once.
At that time, the World Honored One reached out his golden-colored arm and simultaneously touched the heads of all of the countless manifestations of Ksitigarbha Bodhisattva-Mahasattva from all the unthinkable, immeasurable, and inexpressible asankhyeya numbers of worlds.
Then, the Buddha told Ksitigarbha Bodhisattva, “In the world polluted by the five kinds of defilements, I have transformed such stubborn sentient beings through my instructions. [My teachings] enabled them to tame their hearts. [My teachings] enabled them to forsake their deviant views and return to the righteous paths. However, for every ten beings, there is still one or two whose evil habits remained. I also have manifested trillions of emanations to provide extensive expedient means [for their deliverance and liberation]. There were some with strong virtuous foundations who would immediately believe and accept [the righteous path] upon hearing [the Dharma]. There were others with virtuous fruitions who would, after some diligent persuasion, achieve the [same] accomplishment [as those with virtuous foundations]. Then, there were those with dull vessels, who would be awakened only after long periods of instructions. Finally, there were still others with heavy karma whose hearts would not even muster respect.”
“For these various sentient beings, each is different from the others [in temperaments, abilities, etc.]. [I have generated numerous] emanations to deliver and liberate them. [In accordance to their capacities], I manifested in the forms of men, women, eight classes of supernatural beings, mountains, rivers, plains, streams, ponds, springs or wells. These forms were the ones that would have benefited those being rescued the most facilitating their deliverance and liberation. [There were times], I manifested myself in the forms of devarajas, brahmarajas or chakravartins; in the form of laities, kings, or ministers; in the form of bhikkhus, a bhikkhunis, upasakas or upasikas; or even in the forms of Sravakas, Arahats, Pratyeka-Buddhas or Bodhisattvas in order to accomplish the conversion and deliverance of these sentient beings. This form of the Buddha is not the only form I have manifested before them.”
“Observe my diligence in this difficult task, for many kalpas, of delivering and liberating such stubborn, sinful and suffering beings. Those beings, whose hearts are not yet tamed, will be guided by their negative karma to the ill fruitions [of their negative actions]. If they fall into the suffering realms experiencing great suffering, remember my instruction to you. Here, in the Trayastrimsas Palace, I earnestly entrust in you [the responsibility for] the deliverance of all sentient beings from now to the advent of Maitreya. [Deliver them] so they will forever leave suffering. [Deliver them] so they shall all meet Buddhas and receive prophecies predicting that they shall become Buddhas themselves.”
At that time, all the separate emanations of Ksitigarbha Bodhisattva from all the countless worlds merged into one form. [Deeply moved by the incredible responsibility entrusted to him], shedding tears of compassion, he addressed the Buddha, saying, “For many kalpas, I have received guidance from many Buddhas which allowed me to attain inconceivable divine powers and great wisdom. My emanations cover all worlds, as numerous as all the sands of trillions of Ganges Rivers. In each one of these worlds, I manifest trillions of emanations. Every emanation delivers trillions of beings enabling them to seek refuge in the Three Jewels, forever leaving the cycle of life and death, and delivering [them] until [they] attain the joy of nirvana. If they have performed any virtuous deed in the Buddha-dharma – even if it is as small as a strand of hair, a droplet of water, a grain of sand, a speck of dust or even a bit of hair – I shall gradually deliver and liberate them, enabling them to attain great benefits. I only hope that the World Honored One does not worry about [the deliverance of] those beings of future generations with negative karma.”
He stated this twice more to the Buddha, saying, “I only hope that the World Honored One does not worry about [the deliverance of] those beings of future generations with negative karma.” At that time, the Buddha praised Ksitigarbha Bodhisattva, saying, “Excellent, excellent! I shall help you to rejoice. You will be able to fulfill the great vows you took in all these kalpas. The universal deliverance will be soon completed and you shall finally achieve Buddhahood.”
Chapter 3: Contemplation of Karmic Fruitions of Sentient Beings’ Malicious Actions
At that time, Lady Maya, [Shakyamuni] Buddha’s mother, with her palms joined, respectfully asked Ksitigarbha Bodhisattva, “Holy One, will you elaborate on the [fruitions of] sentient beings’ various malicious actions in Jambudvipa?”
Ksitigarbha Bodhisattva replied, “There are [millions upon] millions of worlds and lands–within some there are hells and within others there are not. Within some there are women and within others there are not. Within some there is Buddha-dharma and within others there is not. Likewise, this applies to the presence or absence of Sravakas and Pratyeka-Buddhas in the various worlds. Thus, karmic retributions do not occur in hells alone.”
Lady Maya restated her question, “I wish to hear about the hells that arise from the malicious actions [of sentient beings] in Jambudvipa.”
Ksitigarbha Bodhisattva replied, “Holy Mother, since that is your wish, I shall briefly address this subject.”
The Buddha’s mother said, “Please do, Holy One.”
At that time, Ksitigarbha Bodhisattva said to the Holy Mother, “In Jambudvipa, the karmic retributions for various malicious actions are as follows: If there are beings who disregard their filial duties toward their parents and even harm or kill them, those who do so shall fall into Avici Hell. Even after trillion of kalpas, there is still without a date for their release. If there are beings who sheds the blood of a Buddha, slander the Three Jewels or disrespect the sutras, those who do so also shall fall into Avici Hell. Even after trillion of kalpas, there is still without a date for their release. If there are beings who infringe upon or steal Buddhist organizations’ properties, slander monks or nuns, indulge in carnal lust or harm or kill within a sangharama (monastery), those who do so shall fall into Avici Hell. Even after trillion of kalpas, there is still without a date for their release. There may be beings who pretend to be monks/nuns by taking the monastic vows, but in their hearts do not uphold these vows. Then using their positions, they abuse the monastery and its related properties, cheat the laity [by taking their offerings to true monks/nuns], violate the precepts or commits various other sins. Those who do so shall fall into Avici Hell. Even after trillions of kalpas, there is still without a date for their release. If there are beings who steal any property from Buddhist establishments — whether it is money or food or fabrics — or take any kind of article whatsoever without permission, those who do so shall fall into Avici Hell. Even after trillions of kalpas, there is still without a date for their release.”
Ksitigarbha Bodhisattva said, “Holy Mother, if there are beings who committed these aforementioned sins, they shall fall into the fivefold Avici Hell, where they cannot receive a moment of reprieve from their ceaseless sufferings.”
Lady Maya addressed Ksitigarbha Bodhisattva again, asking, “[For the sake of all that are present and those in the future], what is this hell known as Avici?”
Ksitigarbha Bodhisattva replied, “Holy Mother, the various hells are situated inside the Great Cakravada Mountains. Of grand hells, there are eighteen. Also, there are five hundred major hells all with different names. Then, there are hundreds of thousands of hells of a lesser category, all with different names as well. Among all these hells, there is one known as Avici. As for Avici Hell, it is in an iron fortress. This iron fortress’s walls encircle more than twenty-six thousand four hundred miles and are three thousand three hundred miles high. Made entirely out of iron, there are fierce flames everywhere on top of these walls. Within this iron fortress, there are many hells which are all inter-connected and all with different names. Only one of these hells is known as Avici. The walls of this [Avici] Hell encircle five thousand nine hundred forty miles and is three hundred thirty miles high. It is also completely made of iron, and fierce flames shoot out of these walls. The flames from the top of the walls shoot down, covering the walls entirely from top to bottom. Also, the flames from the bottom shoots up, covering the walls entirely from bottom to top. Then, there are iron snakes and iron dogs that breath out fire and run along these walls.”
“Within this hell, there is a torture rack. This rack is so large that it covers three thousand three hundred miles. When the rack is used on only one sinner, this sinner will see his body being stretched out to cover the entire rack. When tens of million of beings are punished together, each will only see his body being stretched out to cover the entire rack. Such is the karmic retributions for their malicious deeds.”
“Furthermore, these sinful beings experience other sufferings. There are hundreds of thousands of yaksas and other wicked demons with sword-like teeth and eyes [that seem] like [it shoot out] lightning flashes. There are those yaksas who have hands like bronze claws dragging sinners on the floor of hells. Then, there are yaksas who thrust great spears into the sinners’ bodies, mouths, noses, abdomens or backs. [Then, using the spears impaled in the sinners’ bodies, these yaksas] hurl sinners up into the air, or hurl sinners onto torture racks. Additionally, there are iron hawks that peck at these sinners’ eyes. Then, there are iron serpents that strangle these sinners by constricting their necks. [Other punishment includes] hundreds of long nails being driven into sinners’ various limbs and joints; their tongues are pulled out and plowed; their intestines are ripped out and chopped to pieces; molten bronze are poured into sinners’ mouths; white-hot iron [bars] are coiled around their bodies. These sinners die [from these punishments] countless thousands of times only to be brought back to life to suffer again. These are the karmic retributions [for their evil acts]. Even after millions of kalpas, there is still not a definite date for their release.”
“When the hell realm disintegrates along with this world [from decays], these sinners will be transported to the hells of another world. When that other world disintegrates as well, they will be transported to yet another world’s hells. This transportation will continue until the world from which they originated reforms [along with its hells]. Then, they will be returned to the hells of their original world [to serve out their sentences]. Such is the karmic retributions in Avici Hell.”
“Furthermore, this hell is known as Avici (uninterrupted) because of five karmic retributions. What are these five?”
“Firstly, the suffering occurs both day and night, kalpa after kalpa without any moment of stoppage (the time of suffering is uninterrupted). Hence, it is called Avici. ”
“Secondly, one person fills it completely, and many people also fill it completely (uninterrupted by forms). Hence, it is called Avici.”
“Thirdly, implements of punishment includes forks, clubs, hawks, snakes, jackals, and dogs. [The bodies of the sinners] are milled, grinded, sawed, drilled, filed, and chopped. [They are] thrown in boiling pots, wrapped in iron nets and ropes [embedded with countless needles which pierce their bodies], and iron mules and horses [which stomp sinners into bits]. The sinners’ bodies are skinned, and the skins are wrapped on their heads, molten iron is poured onto their bodies. When hungry, they are fed iron balls. When thirsty, they are fed molten iron. This continues for year after year and kalpa after kalpa until countless kalpas have passed. These punishments are linked and the sufferings are uninterrupted, hence it is called Avici.”
“Fourthly, regardless whether they are males or females, regardless of their race, regardless whether they are young or old, rich or poor, nagas or gods, devas or ghosts–for all who fall into this hell, the karmic retribution [for their karma] is the same without any difference in punishment (karmic retributions uninterrupted by the sinners’ sex, race, age, etc.). Hence, it is called Avici.”
“Fifthly, if fallen into this hell, from the time these beings enter until the hundred thousands of kalpas in the future, every day and night, they will die many thousands of times and be revived to die yet again. Despite their constant pleadings, they are unable to receive even a moment of reprieve unless their negative karma has been exhausted. Only then will these beings escape and be reborn into another realm. Otherwise, their lives in Avici continue (uninterrupted life span in Avici Hell until their negative karma is exhausted). Hence, it is called Avici.”
Ksitigarbha Bodhisattva concluded his explanation to the Holy Mother, saying, “This is a brief description of Avici Hell. To speak in detail about this hell, the names of the punishment implements, and the various forms of suffering within, this cannot be done within one kalpa of time.”
Having heard this, Lady Maya joined her palms with sadness and concerns. She paid homage to Ksitigarbha Bodhisattva and withdrew.
Chapter 4: The Karmic Retributions to the Sentient Beings’ Actions in Jambudvipa
At that time, Ksitigarbha Bodhisattva said to the Buddha, “World Honored One, [only] through the Tathagata’s divine power am I able to manifest my emanations in trillions of worlds to rescue all suffering sentient beings. If it were not for the power of the Tathagata’s great compassion, I would be unable to perform such transformations. Now, I have been entrusted by the Buddha to deliver and liberate all sentient beings in the six realms of samsara until Ajita (Maitreya) achieve Buddhahood. World Honored One, do not worry [about their deliverance, I shall faithfully perform the entrusted task].”
At that time, the Buddha told Ksitigarbha Bodhisattva, “The natures and consciousness of all sentient beings who have not yet been liberated are capricious. Their evil habits [lead them to] generate negative karma while their virtuous habits [lead them to] produce good karma. Whether they do good or ill is dependent on the circumstances which they face as they revolve in the five realms without a moment of rest. After countless kalpas as numerous as there are dust, they are still deluded by their karmic obstructions. They are like fishes entering into fishing nets after mistaking these nets for long water streams. [After long struggles], they finally escape temporarily, only to be trapped in the nets again. This [type of] sentient being concerns me the most. Yet, since you faithfully abide by your past vows, the same solemn vow that you have taken over numerous kalpas to deliver all sentient beings, what is there for me to be concern of?”
After that being said, a Bodhisattva-Mahasattva in the assembly named Samadhisvararaja said, “World Honored One, what solemn pledges did Ksitigarbha Bodhisattva take over the kalpas to deserve such earnest praises from the World Honored One? I wish that the World Honored One would briefly describe them.”
At that time, the World Honored One said to Samadhisvararaja Bodhisattva-Mahasattva, “Listen diligently and think carefully, for I will describe them.”
“In the past, countless asankhyeya, nayuta, inexpressible numbers of kalpas ago, there was a Buddha known as Sarvajnasiddharta Tathagata, who had the descriptive title of Arahat, Samyaksambuddha, Vidyacarana- Sampanna, Sugata, Lokavid, Anuttara, Purusa-Damyasarathi, Sastadevamanusyanam, Buddha and Bhagavan. This Buddha had a lifespan of sixty thousand kalpas.”
“Before taking his monastic vows, he was the king of a small country and friends with the king of a neighboring country. Both kings practiced the ten virtues for sentient beings’ benefits. In the neighboring country, the people often committed sinful acts. [To lead these people onto the paths to Enlightenment], these two kings devised to provide numerous expedient means to hasten these people’s deliverance. One king took the pledge to achieve Buddhahood first in order to deliver all these people. The other king pledged to deliver all these people first. If he does not help them to find tranquility and realize Bodhi (great wisdom) first, he pledged he does not resolve to become a Buddha.” The Buddha said to Samadhisvararaja Bodhisattva-Mahasattva, “The king who pledged to become a Buddha first became Sarvajnasiddharta Tathagata. The king who pledged to deliver all the sinful suffering beings and did not resolve to become a Buddha is Ksitigarbha Bodhisattva.”
“Additionally, in the past, immeasurable asankhyeya numbers of kalpas ago, another Buddha appeared in the world. His name was Pure-Lotus-Eyes Tathagata. This Buddha had a lifespan of forty kalpas. During the Semblance Dharma Era [of that time], there was an Arahat who delivered sentient beings by bestowing blessings and gradually leading them onto the path to Enlightenment. [One day], this Arahat met a woman named Prabhacaksuh (Bright-Eyes), who gave him food offerings.”
“The Arahat asked her, `What is your wish [for providing such of offering]?'”
“Prabhacaksuh replied, `Since the day of my mother’s passing, I have tried to earn merits on her behalf to rescue her. Yet, I do not know to which realm she has been reborn.'”
“The Arahat took pity on her and entered Samadhi (deep meditative state) to determine her mother’s whereabouts. [In his meditation], he saw that Prabhacaksuh’s mother had fallen into hell experiencing severe suffering. The Arahat asked Prabhacaksuh, `What did your mother do while she was alive? She is currently in hell and in extreme suffering.'”
“Prabhacaksuh replied, `My mother had a habit of eating seafood. She particularly loved to eat fish fingerlings and turtle hatchlings Whether boiled or fried, she devoured them to her heart’s delight. Counting the numbers she had consumed over her lifetime, it must number into the millions. Honored One, please have pity. How do I rescue her?'”
“The Arahat took pity and offered her an expedient mean. He advised Prabhacaksuh, `You should paint the image of the Pure-Lotus-Eyes Tathagata; then, faithfully and diligently recite his name. This will bring benefits for both the living and the dead.'”
“Upon hearing this, Prabhacaksuh immediately sold off her treasured possessions and [used the money to] have Pure-Lotus-Eyes Buddha’s image painted. Then, she made offerings and paid great homage [with most sincere respect] to the painting. All the while, she was often in tears [being concerned over the fate of her mother]. One night not long afterward, that Buddha manifested his glowing golden body and appeared in her dream. He was as tall as Mount Sumeru and radiated great light. He told Prabhacaksuh, `Not long from now, your mother will be reborn into your household. After experiencing the suffering of hunger and cold, the infant will be able to speak.'”
“Days later, a servant woman of Prabhacaksuh’s household gave birth to a son. Two days after his birth, he was able to speak. [Upon seeing Prabhacaksuh], he was in tears. He bowed and said to Prabhacaksuh with great sorrow, `The karmic fruitions of one’s [malicious] deeds in life are endured by him/herself alone. I was your mother. Since our separation, I had fallen into the hell realm and was there for a long time. Now, by the power of your merits, I have been granted this rebirth to be a servant. Yet, my life will be short lasting only thirteen years. Then, I will fall back into the realms of suffering. Do you have some methods of deliverance, so I might escape this fate.'”
“Upon hearing these words, Prabhacaksuh knew this [infant] was her mother. She was in such anguish that she was barely able to speak. [Choking back] her tears, she said to the servant child, `Since you were my mother, do you know what were your sins? What were the malicious deeds that caused you to fall into the realms of suffering?'”
“The servant’s infant replied, `My negative karma arose from the killing [of those animals that I consumed], and slandering. If it were not for your virtuous deeds and merits [performed on my behalf], I would still be in hell and cannot [even temporarily] be liberated from the suffering.'”
“Prabhacaksuh then asked, `[O mother] how painful is the suffering in hell?'”
“The infant said, `I cannot endure to retell the sufferings [for it pains my heart too much]. Even for a hundred or a thousand years, I cannot fully expressed the amount of suffering.'”
“Upon hearing this, [Prabhacaksuh could bear it no more]. She turned skyward and cried aloud, `I wish my mother is forever liberated from hell. After this 13 years of life, I wish my mother does not suffer any more punishment or fall into any of the three suffering realms. O’ Buddhas of the Ten Directions take pity on me. Listen to my solemn pledge taken on my mother behalf. If my mother can forever leave the three realms of suffering, not to be reborn into an impoverish family, and will never even take the form of a woman again, I vow this before the statue of Pure Lotus Eyes Tathagata. From this day forward to all of the trillions of kalpas in the future, I vow I shall liberate all beings in the three realms of sufferings in all of the trillions of worlds. I vow to liberate them all so that all of them leave the agonies of animal, hungry ghost and hell realm. I vow, not until all of them have become Buddhas themselves. will I finally realize the Supreme Wisdom.'”
“Having taken this [solemn] vow, Prabhacaksuh heard Pure-Lotus-Eyes Tathagata says to her, `Prabhacaksuh, your have great compassion. It is extremely virtuous of you to take such a great vow on your mother’s behalf. I contemplated your mother’s future and see that after reaching thirteen years of age, she will forsake this current form and be reborn as a Brahmacari (religious cultivator) with a life span of one hundred years. After the end of that life, your mother will then be reborn into the Asoka (No-Sorrow) Heaven, having a life-span of countless kalpas. Afterward, she will achieve Buddhahood and deliver as many human beings and devas as all the grains of sands in the Ganges River.'”
The Buddha, said to Samadhisvararaja, “The Arahat who delivered Prabhacaksuh [onto the path of Enlightenment] is now Aksayamati (Inexhaustible-Mind) Bodhisattva. Prabhacaksuh’s mother is now Moksa Bodhisattva, and Prabhacaksuh is Ksitigarbha Bodhisattva.”
“Through countless kalpas of time, Ksitigarbha Bodhisattva has demonstrated such profound compassion. He has made the same oath of rendering deliverance to all sentient beings as many times as there are grains of sand in the Ganges River.”
“In the future, there may be men or women who do not perform any virtuous deeds, who only commit malicious deeds, even do not believe in the laws of cause and effect, who lie and indulge in perverted lusts, who always use foul language and speak ill of people behind their backs, or who defame Mahayana practitioners. These people [who commit these various offenses] will certainly fall into hell. If they encounter a virtuous person who persuades them to seek refuge in the Ksitigarbha Bodhisattva in the time to snap one’s fingers, then these sinful beings will be liberated from the karmic retributions of their deeds and avoid the realms of suffering. If they would sincerely seek refuge pay homage, praise Ksitigarbha Bodhisattva, make offerings of incense, fabrics, various jewels, food and other items, then in the future, they will be reborn into the heavens for trillions of kalpas and enjoy great happiness. Even if they exhausted their blessings in heaven and have to be reborn into the human realm, for hundreds of thousand of kalpas, they will often be reborn as kings and be able to remember the karmic cause and effect of their previous lives.”
“Samadhisvararaja, Ksitigarbha Bodhisattva possesses such unimaginable divine power to render extensive benefits to all sentient beings. You and the other Bodhisattvas must memorize this Sutra and help to spread it far and wide.”
Samadhisvararaja addressed the Buddha, saying, “World Honored One, please do not worry. Through your divine power, we, the trillions of Bodhisattva-Mahasattvas will certainly be able to extensively expound this Sutra in Jambudvipa for the benefit of all sentient beings.” After concluding his response, Samadhisvararaja respectfully withdrew with his palms joined.
At that time. the Four Directional Devarajas rose from their seats with their palms joined and respectfully asked the Buddha, “World Honored One, since Ksitigarbha Bodhisattva took this great vow countless times over countless kalpas, why has he not completed the deliverance of all sentient beings? Why is he taking this immense vow again? We hope that the World Honored One will explain it to us.”
The Buddha said to the Devarajas of the Four Directions, “Excellent, excellent! For the benefits of you and that of the present and future devas, human, and other beings., I will explain how Ksitigarbha Bodhisattva compassionately delivers all suffering sentient beings through expedient means on the path of life and death in Jambudvipa of the Saha world.”
The Devarajas of the Four Directions said, “Yes, indeed, World Honored One, we will be delighted to listen.”
The Buddha said to the Devarajas of the Four Directions, “From the countless kalpas in the past to now, Ksitigarbha Bodhisattva has been delivering sentient beings. Yet, he still has not completed his vow. He sees that in the future countless kalpas, the undelivered sentient beings’ karma continue to creep and entangle, [trapping them deeper and deeper into samsara]. It is because of his great compassion for them that he takes this solemn vow again. It is also because of his great compassion that Ksitigarbha Bodhisattva instructs and transforms sentient beings through countless expedient means in Jambudvipa of the Saha world.”
“Four Directional Devarajas, if Ksitigarbha Bodhisattva encounters those who murder and kill, he will teach them the karmic retribution of shortened life span and untimely death. To those who steal, he will explain to them the karmic retribution of poverty and destitution. For those who indulge in lust, he will teach them the karmic retribution of rebirth as pigeons, peacocks and other birds. If he meets those with foul mouths, he will explain to them the karmic retribution of bickering relatives and disruptive quarrels within their families. To those who slander, he will teach them the karmic retribution of being born mute or suffering from tongue sores. For those who has hatred or are vengeful, he will explain to them the karmic retribution of having an ugly hunchback or suffering from other deformities. If he encounters those who are miserly, he will teach them the karmic retribution of things going against their wishes. To those who are gluttonous, he will explain to them the karmic retribution of hunger, thirst and throat disease. For those who indulge in hunting, he will teach them the karmic retribution of dying in fear or in a crazed state. If he encounters those who do not respect their parents, he will teach them the karmic retribution of death by calamity. To those who set fire to forests, he will explain to them the karmic retribution of dying after becoming lost in a state of fright. For those step-parents who are malicious to their step-children, he will teach them that they would suffer the karmic retribution of similar abuse in the future. If he encounters those who trap fledglings, he will explain to them the karmic retribution of separation from their own families. To those who slander the Three Jewels, he will teach them the karmic retribution of becoming blind, deaf, and mute. For those who are disrespectful to the Dharma and the Teachings, he will teach them of the karmic retribution of falling into the three suffering realms. If he meets those who damage temple properties, he will explain to them the karmic retribution of suffering in hell for millions of kalpas. To those who frame and slander the sangha, he will teach them the karmic retribution of being reborn forever into the animal realm. For those who harm lives by actions such as boiling, burning, cutting, or chopping, he will explain to them the karmic retribution of suffering the same fate in the future. If he encounters those who break their monastic vows and precepts, he will teach them of the karmic retribution of suffering starvation after being reborn into the animal realm. To those who destroy things or spend money needlessly, he will teach them the karmic retribution of their wishes not being fulfilled. For those who are arrogant, he would explain to them the karmic retribution of being relegated to low status and being disrespected. If he encounters those who verbally instigate conflicts or endlessly gossip, he will teach them the karmic retribution of being reborn without tongues or being unable to speak intelligibly. To those with deviant views, he tells them the karmic retribution of being reborn in hinterlands.”
“These are the karmic retributions to the malicious actions produce by sentient beings’ body, speech, and mind in Jambudvipa. I have only briefly mentioned [some of the] hundreds of thousands of karmic retributions. The sentient beings in Jambudvipa suffer from various types and levels of karmic retributions. Ksitigarbha Bodhisattva uses hundreds of thousands of expedient methods to instruct and transform them. [For those sinners who do not change their ways and repent], they will first receive these [aforementioned] karmic retributions to their malicious deeds, and then fall into hell. Even after many kalpas, their date of release is still indeterminable in the distant future. Hence, you Devarajas of the Four Directions, who protect humans and their countries, do not let these karmic obstructions delude these sentient beings.”
After hearing this, the Devarajas of the Four Directions were sadden and withdrew with their palms joined.
Chapter 5: The Names Of The Various Hells
At that time, Samantabhadra Bodhisattva-Mahasattva said to Ksitigarbha Bodhisattva-Mahasattva, “Compassionate One, for the sake of the eight classes of supernatural beings, the four groups of Buddha’s followers (monks, nuns, laymen, and laywomen), and all of the sentient beings of the present and future, I wish you would address the places which malicious sentient beings receive the fruits of their negative karma. Please address the names of these hells and the types of suffering experienced there, so sentient beings of the future and the Terminal Dharma Era would know the karmic retributions [for malicious deeds].”
Ksitigarbha Bodhisattva answered, “Compassionate One, through the divine power of the Buddha and [Samantabhadra Bodhisattva] Mahasattva, I will briefly address the names of these hells and the karmic retributions experienced within them.”
“Compassionate One, to the east of Jambudvipa, there are these mountains called the Great Cakravada. These mountains are [so high and so deep] that even the light from the sun and moon cannot pierce its depth. [The hells are located deep inside these mountains]. Of the Great Hells, there is the one named Avici and the one called Mahavici. Then, there these hells named Four Corners, Flying Daggers, Fire Arrows, Crushed between Mountains, Piercing Spears, Iron Carts, Iron Racks, Iron Oxen, Iron Clothings, Thousand Swords, Iron Donkeys, Molten Bronze, Embracing Pillars, Flying Lava Rocks, Plowing Tongues, Chopping Heads, Scorching Feet, Pecking Eyes, Iron Pellets, Angry-Quarrels, Iron Reapers, and Many Hatred.”
Ksitigarbha Bodhisattva said, “Compassionate One, within the Cakravada Mountains, there are all these and other hells. The numbers of these hells are unlimited. There are also Wailing Hell, Pulling Tongues Hell, Excrement Hell, Bronze Locks Hell, Fire Elephants Hell, Fire Dogs Hell, Fire Horses Hell, Fire Oxen Hell, Fire Mountains Hell, Fire Rocks Hell, Fire Beds Hell, Fire Pillars Hell, Fire Hawks Hell, Teeth Sawing Hell, Skinning Hell, Blood Drinking Hell, Scorching Hands Hell, Scorching Feet Hell, Inverted Thorns Hell, Burning Houses Hell, Iron Houses Hell, and Fire Wolves Hell. Within each one of these hells, there are also minor hells. These minor hells number anywhere from the single digits to hundreds, or thousands. Even each of these minor hells have their own unique names.”
Ksitigarbha Bodhisattva told Samantabhadra Bodhisattva, “Compassionate One, all these hells are the [manifestation of] karmic retributions for malicious deeds of sentient beings in Jambudvipa. The powers of the sentient beings’ negative karma is truly enormous. It rivals the size of Mount Sumeru. It can encompass the great ocean. It can even obstruct the paths to liberation. Hence, sentient beings of the world must not take small misdeeds lightly, thinking it will make no noticeable impact. All these misdeeds will manifest themselves after sentient beings’ deaths. Sentient beings must bear the negative karma from even the tiniest of their misdeeds. Even the closest family members, be it father and son, will go their separate ways. Even if by chance they meet, no one is willing to assume the burden of another’s negative karma. Through the Buddha’s divine power, I will briefly address these hells and the suffering from karmic retributions within. I only wish the Compassionate One would listen to what I have to say.”
Samantabhadra Bodhisattva responded, “I have long known the agonies resulting from the karmic retributions in the three realms of suffering. I wish that you would describe it for the sentient beings of the present and future, so that in the future and the Terminal Dharma Era, all of them may be awakened upon hearing these truthful words. May they seek refuge in the Buddhas [and the path to Enlightenment].”
Ksitigarbha Bodhisattva then said, “Compassionate One, the suffering in hells are as follows. There is a hell in which the sinners’ tongues are pulled out and plowed. Then, there is another hell which the yaksas rip out sinners’ hearts and eat them. There is a hell in which sinners are cooked in boiling waters. Then, there is another hell which sinners are forced to embrace burning-hot bronze pillars. There is a hell in which sinners’ bodies are burned in fires. Then, there is another hell which is always freezing; in another, [the sinners are submerged in] unlimited amounts of feces and urine; in another, flying white-hot `morning stars’ [strike the sinners]; in another, fire spears [pierce the sinners’ bodies]; in another, the sinners’ chests and backs are pounded; in another, sinners’ hands and feet are burned; in another, iron snakes suffocate sinners [by coiling around their necks]; in another, iron dogs [tear the sinners into pieces]; in another, iron mules [trample the sinners].”
Ksitigarbha Bodhisattva concluded by saying, “Compassionate One, these types of suffering number into the hundreds of thousands. Within each hell, the implements of karmic retributions are made of bronze, iron, rock and fire, for these four materials are manifestations of the sinners’ karmic sins. If [I were to] describe in detail the karmic retributions in all the hells, [I must] address all the myriad of sufferings in each hell. In addition, there are many more hells [not even mentioned yet]. By the divine power of the Buddha and [responding to] Mahasattva’s question, I have briefly described them. If to describe it in detail, in all the time of the future, it cannot be completed.”
Chapter 6: Tathagata’s Praises
At that time, the World Honored One’s entire body radiated tremendous amounts of light, illuminating countless Buddhas’ worlds numbering in all the sands in trillions of Ganges Rivers. Then, he proclaimed in a clear voice audible to all Buddhas’ worlds, saying, “All Bodhisattva-Mahasattvas, eight classes of supernatural beings, men, and ghosts — hear my praises of Ksitigarbha Bodhisattva-Mahasattva. In the Worlds of the Ten Directions, he has manifested unimaginable power of majesty and compassion. He has protected and delivered [countless multitudes of sentient beings] in all forms of suffering. After I enter into nirvana, all of you, Bodhisattva-Mahasattvas, eight classes of supernatural beings and others must render extensive assistances to protect this Sutra, thereby allowing all sentient beings to achieve nirvana themselves.”
At that time, a Bodhisattva in the assembly named Samantavipula, with his palmed joined, respectfully asked the Buddha, “Today, I witnessed the World Honored One’s sincere praise of Ksitigarbha Bodhisattva for having such inconceivable great divine powers and virtues. For the benefits of sentient beings in the future Terminal Dharma Era, I wish the World Honored One would explain how Ksitigarbha Bodhisattva benefits humans, devas and the [associated] causes and fruitions. So, all of the eight classes of supernatural beings and future sentient beings will honor the Buddha’s teachings.”
At that time, the World Honored One told Samantavipula Bodhisattva and the four groups of Buddha’s Followers, saying, “Listen closely, I shall briefly explain how humans and devas [can attain great] merits and blessings through the beneficial [practices provided by] Ksitigarbha Bodhisattva.”
Samantavipula responded, “World Honored One, we would be delighted to listen.”
The Buddha told Samantavipula Bodhisattva, “In the worlds of the future, there may be virtuous men or women, who upon hearing the name of Ksitigarbha Bodhisattva-Mahasattva, join their palms to pay respect, say praises, bow in respect, or admire [his deeds, compassion, or other qualities]. Those who do so shall be relieved of sins which would cause them to suffer for thirty kalpas.”
“Samantavipula, there may be virtuous men or women who paint images of Ksitigarbha Bodhisattva or use clay, marble, gold, silver, bronze, or iron to make his statues, and then gaze respectfully upon it and pay homage to it. These people shall be reborn into the thirty-three heavens for hundreds of times consecutively and shall never fall into the realms of suffering. Even after exhausting the blessings for rebirth in the heavens, they will be reborn as kings in the human realm and still be able to enjoy great blessings.”
“If there are women who are unhappy with the female form, they should whole-heartedly make offerings to Ksitigarbha Bodhisattva paintings or statues daily. Also, they should often make offerings of incense, flowers, food, fabrics, prayer banners, money, and jewels. Then, after the end of these virtuous women’s present lives, for billions of kalpas, they will not even be reborn into worlds that have women, much less be reborn as women themselves. The only exception is if out of their compassion to deliver sentient beings, they choose to take female form again. Otherwise, by the virtue of their sincere offerings to Ksitigarbha Bodhisattva and its associated meritorious power, for billions of kalpas, they will never be reborn in female form.”
“Moreover, Samantavipula, if there are women who are unhappy with their ugly appearances or are afflicted with many illnesses, they should whole-heartedly gaze upon and pay homage to Ksitigarbha Bodhisattva. Even if they only pay sincere respect for about the time it takes to eat a meal, they will always be reborn with dignified appearance, without any deformities, for millions of kalpas. If these ugly women do not dislike the female form, then for millions of kalpas, they will be reborn to as princess, queens, or daughters of honored families. They will also be born with dignified appearance without any physical deformity. These blessings are the result of paying sincere homage to Ksitigarbha Bodhisattva.”
“Additionally, Samantavipula, there may be virtuous men or women who pay respect to Ksitigarbha Bodhisattva by performing sacred ritual dances, playing sacred ritual music, singing praises and making offerings of flowers and incense. If they can persuade others to do likewise as well, be it one or many, then they will be protected daily by hundreds of devas and virtuous ghosts in their present and future lives. The protection will prevent unfortunate occurrences from reaching their earshot, much less suffer any misfortune themselves.”
“Moreover, Samantavipula, after seeing virtuous men or women paying respect, homage and/or making offerings to Ksitigarbha Bodhisattva, there may be evil men, demons, or ghosts who slander or ridicule those acts as having no merits or benefits. They may have openly [displayed their insolence by] laughing at them or speaking ill of them behind those virtuous people’s backs. They may have persuade others, be it one or many, to slander and ridicule those virtuous people as well. They may even only have just one thought of slander or ridicule. As karmic retribution for these acts of slander or ridicule, these [evil] beings shall fall into Avici Hell. They shall remain there to suffer for their severe offenses even after the Bhadrakalpa has ended and all the one thousand Buddhas [of Bhadrakalpa] have entered into nirvana. When these evil beings finally leave hell, they shall suffer in the hungry ghost realm for thousands of kalpas. When they finally leave the hungry ghost realm, they shall suffer in the animal realm for thousands of kalpas. When they can finally be reborn as humans, they will be reborn into poverty with physical deformities. Much malicious karma will obscure their hearts, causing them to fall back into the three suffering realms not long after their escape. Samantavipula, the mere act of slandering or ridiculing others’ offerings and homages [to Ksitigarbha Bodhisattva] generates such severe karmic retribution; hence, sentient beings must not [do anything that is even worse, such as] having malicious thoughts of harming [Ksitigarbha Bodhisattva].”
“Samantavipula, in the future, there may be men or women who have been ill and bed ridden for a long time. Their pleas to recover or die are not answered. These patients may have nightmares about demons and deceased relatives. They may have nightmares about traveling on dangerous paths. They may have been pressed by unseen forces against their beds or have their vital energy stolen by demons at night. They may have nightmares of being dragged away by ghosts [into suffering realms]. They may often cry out in their sleep and cannot find happiness. These problems persist for years while they wither away. All these [symptoms] are the result of karmic deliberations in which the judgments have not yet been rendered. Therefore, these people do not die, nor can they recover from their afflictions.”
“Mortal men and women’s eyes cannot see the true causes behind these suffering. Hence, [patients’ families or friends] should go before the Buddhas and Bodhisattvas’ images and loudly chant this [Ksitigarbha] Sutra once with sincerity (if the patients are unable to do so themselves). They may also make an offering of these patients’ treasured possessions, clothings, jewelries, or deeds of home or lands to Ksitigarbha Bodhisattva. They should make the offering before these patients and loudly declare, `We , (names of families/friends), are making an offering of these items to Ksitigarbha Bodhisattva on the behalf of this/these patients, (names of patients). These items will be offered to Ksitigarbha Bodhisattva, and will be used [to finance] the painting of Bodhisattva’s images, printing copies of this Sutra, used to help build temples, to light shrines, or be donated to monasteries.’ Say this declaration three times so the patients can hear it. If these patients have slipped into unconsciousness or even passed away, then for one to seven days immediately afterward, chant this Sutra loudly and earnestly. When these patients’ present lives end, they will be liberated from sins committed in their past lives, even including those five sins which will cause them to fall into Avici Hell. In the places of their rebirths, they will remember their deeds in their past lives.”
“The blessings will be even greater for those virtuous men or women who [provide free] copies of this Sutra or make [Ksitigarbha] Bodhisattva statues themselves. They may also persuade others to [provide free] copies of this Sutra or make Ksitigarbha Bodhisattva statues as well. Those who do so will certainly receive great benefits.”
“Hence, Samantavipula, if you see people chanting this Sutra or paying respect to this Sutra, or even having just one thought of praising this Sutra, you must provide hundreds of types of assistances to these people. You must persuade these people not to regress from their diligence, for they will attain trillions of unimaginable merits in the present and future.”
“Samantavipula, in the future, there may be sentient beings who, in their dreams, see ghosts or apparitions in its various forms crying or sobbing, in great sorrow or lament, in great apprehension or fear. These ghosts or apparitions are the manifestations of their former parents, siblings, spouses or other relatives from their previous one, tens, hundreds or thousands of lives. These former loved-ones have fallen into the realms of suffering and cannot leave. They also do not have places or people that they can turn to for help to rescue them from their current states. [Thus, they have sought out relatives from one to many lifetimes ago, seeking assistance to deliver them.] Those [who have these dreams] should tell these former loved-ones that they will use expedient means to assist these former loved-ones to leave the realms of suffering.”
“Samantavipula, you must use your divine power to motivate these people to earnestly chant this Sutra in front of statues or paintings of the Buddhas and Bodhisattvas, or motivate them to ask others to earnestly chant this Sutra in their place. After this Sutra has been chanted with devotion three or seven times [on the behalf of these ghosts or apparitions], these ghosts or apparitions trapped in the suffering realms will immediately receive deliverance and will never appear in these people’s dreams again.”
“Samantavipula, in the future, there may be people occupying the lowest stations in life, such as servants, maids, or those deprived of their freedoms (prisoners, disabled people, etc). If they realize their present situations are the result of their past karma and feel the need to repent, they should earnestly pay homage to Ksitigarbha Bodhisattva statues or paintings and devotedly chant Ksitigarbha Bodhisattva’s name ten thousand times in a period of seven days. For those who do so, after the conclusion of their current lives, for tens of millions of lives in the future, they will often be born into nobility and not experience the agonies of the three suffering realms.”
“Samantavipula, in the future, there may be newborn babies that come into the households of Ksatriyas, Brahmans, gentries, laities, common people, or those of other clans in Jambudvipa. Be these newborns male or female, in the first seven days after their birth, the families should chant this inconceivable [Ksitigarbha] Sutra with devotions on these babies’ behalf. In the same seven days, the families should further devotedly chant Ksitigarbha Bodhisattva’s name ten thousand times on these babies’ behalf as well. For those families that do so, the newborns will be liberated of negative karmic retribution from their previous lives. These newborns will be easy to care for and their life spans will be increased. If these newborns were reborn to receive blessings, then their blessings and life span will both be increased.”
“Furthermore, Samantavipula, on the first, eighth, fourteenth, fifteenth, eighteenth, twenty-third, twenty-fourth, twenty-eighth, twenty-ninth, and thirtieth days of the month in lunar calendars (the Ten Days of Abstinence), all of sentient beings’ actions between the days of abstinence are accounted and the associated merits and sins are weighted. For sentient beings in Jambudvipa, their every movement and thought are sources of negative karma and sins. It is even worse for those who willfully steal, harm, kill, indulge in lust, slander, or commit hundreds and thousands of other sins and crimes. Therefore, sentient beings should chant this Sutra before the statues of Buddhas and Bodhisattvas once on each of these Ten Days of Abstinence. For those who do so, no calamity will come within one hundred yojanas in the four directions of these people’ residences. If there are elderly or youths within these residences, for the present and future hundreds of thousands of years, they will be liberated from the suffering realms. If the practitioners further diligently continue this practice and chant this Sutra on these Ten Days for every lunar month, then for the present lifetime, people in these families will not suffer any serious diseases and have abundance of clothing and food.”
“Hence, Samantavipula, you should know that Ksitigarbha Bodhisattva has such indescribable trillions of great divine powers and provide countless benefits. The sentient beings of Jambudvipa and this Mahasattva have great affinity. If they hear this Bodhisattva’s name, see this Bodhisattva statues, and even hear this Sutra, be it only a stanza or a phrase or just three to five words, they can attain tranquility in their present lives. In the future hundreds of thousands of lives, they will attain dignified forms and often be born to noble families.”
At that time, Samantavipula Bodhisattva, after hearing the Tathagata’s sincere praise of Ksitigarbha Bodhisattva knelt down on one knee with his palms joined. Then he said, “World Honored One, I have long known that this Mahasattva has such unimaginable divine power and this all-encompassing vow. I only asked my question to the Tathagata for the sake of future sentient beings, so they might know the benefits [of paying respect to Ksitigarbha Bodhisattva]. I am happy to receive the teaching. World Honored One, what should be the name of this Sutra and how should we circulate this Sutra?”
The Buddha told Samantavipula, “This Sutra has three names. One is Ksitigarbha Bodhisattva’s Fundamental Vows. It is also called Ksitigarbha Bodhisattva’s Deeds, and the Power of Ksitigarbha Bodhisattva’s Oaths. For countless kalpas, this Bodhisattva has taken great oaths to benefit sentient beings. Hence you, Bodhisattva-Mahasattva, should help to circulate this Sutra in accordance with his oaths.” Upon hearing this, Samantavipula paid respect to the Buddha by joining his palms and withdrew.
Chapter 7: Benefiting the Living and the Dead
At that time, Ksitigarbha Bodhisattva-Mahasattva said to the Buddha, “World Honored One, I observe sins arising from every thought of sentient beings in Jambudvipa. For those who gain virtuous benefits, they often regress from their original intentions [to seek enlightenment]. For those who encounter evil influences, their minds are slowly seduced. As an analogy, these sentient beings are like people carrying heavy stones on muddy roads. With each step, it becomes increasingly difficult to move as they sink deeper into the mud. They might meet a virtuous person who would assist them with the stones or completely take over the load because of his great power. After helping them to regain their footings, he will advise them that if they are somehow able to reach solid ground, they should think of their hardships while in the evil paths and not pass through it again.”
“World Honored One, those beings who do evil often start with small acts. Slowly, their acts become more evil, and eventually their evil grows to immense proportions. Hence, when these evil beings are about to die, their families should do virtuous deeds on their behalf as provisions for them in the after-life. The families may put up prayer banners, make offerings of light (candlelight, lamps, etc.) at shrines, chant sutras, or make offerings to statues of Buddhas and other holy beings (e.g., Bodhisattvas, Arahats, etc). The families may also chant the names of Buddhas, Bodhisattvas, and Pratyeka-Buddhas so that these names may be heard by the dying and reach their consciousness. On the account of their malicious deeds, these dying people should fall into the realms of suffering. Their punishments shall be commuted because of the `Causes for Holiness’ (virtuous deeds) accumulated by their relatives on their behalf. If the families further perform numerous charitable deeds on the sinners’ behalf within forty-nine days of their death, then the families shall enable the sinners to forever leave the suffering realms and be reborn into human or heavenly realms to receive greater happiness. The surviving relatives shall also gain immeasurable benefits.”
“Today, in front of the Buddha, eight classes of supernatural beings, humans, ghosts, and others [gathered here], I recommend sentient beings of Jambudvipa to refrain from killing or committing malicious act on the day when their relatives die. Nor should they make offerings to spirits or seek help from demons. Why? These acts cannot benefit the dead in any way. Instead, it will only increase the deceased people’s negative karma. Even if the dead are to be reborn in human or heavenly realms, their trials in front of the hell judges will be extended, delaying their rebirth because of these negative acts committed by their families on their behalf. It will be even worse for those deceased who have few virtuous roots (did very few good deeds) while alive. They would fall into the three suffering realms in accordance to their own sins. Why would their families want to increase their negative karma [by killing or making offerings to ghosts or demons]? This is analogous to people who had carried stones weighing hundreds of pounds on a long journey and were unable to eat for three days. Suddenly, some passerbys add small objects onto their load, which only burdens them even more.”
“World Honored one, I observe that if the sentient beings in Jambudvipa perform any virtuous deed in accordance to the Buddha-dharma, even if it is as small as a strand of hair, droplet of water, pebble of sand or speck of dust, they shall fully attain the resulting benefits.”
After that was said, an elder in the assembly by the name of Mahapratbhana rose with his palms joined. This elder had long achieved no further rebirth. He has been delivering beings in the [worlds of] Ten Directions and chose to manifest himself in the form of an elder. He asked Ksitigarbha Bodhisattva-Mahasattva, saying, “When sentient beings die in Jambudvipa, if their families perform virtuous deeds or even make offerings of vegetarian meals to the Sangha to generate `Causes for Holiness’ for the dead, will these dead attain great benefits and be liberated from the suffering realms?”
Ksitigarbha Bodhisattva replied, “Elder, for the sake of the present and future sentient beings and through the power of the Buddha, I shall briefly address this.”
“Elder, if the present and future dying sentient beings hear the name of a Buddha, Bodhisattva, or Pratyeka-Buddha on the day of their passing, regardless whether or not they had committed sins, they shall be liberated. There may be men or women who did not perform virtuous deeds but instead committed many sins while alive. After they die, if their families perform virtuous deeds on the deceased people’s behalf, only one-seventh of the merit will benefit the deceased. Sixth-seventh of the merits will benefit the families. Hence, men and women of the present and future, they should accumulate merit themselves while they are healthy, so they can receive the full benefits.”
“The demon Avidya [Death] often arrives unexpectedly. The spirits of the dead (non-virtuous beings who do not go directly to heaven or Pure Land after their deaths) are uncertain of their fates. In the forty-nine days after their deaths, their consciousness are in states of deafness and delusion while the hell judges debate over their virtuous deeds and evil acts. They shall be reborn in accordance with their karma when the judgments are rendered. During the time of uncertainty [before finding out their fates], they are in deep despair. Their despair will be even greater if they fall into the realms of suffering. Therefore, within this forty-nine days after death and before they are reborn, in every thought, they are hoping that their families would generate blessing power by performing virtuous acts on their behalf to rescue them. After the forty-nine days have passed, they receive their sentences in accordance to their karma. If they are judged to be sinners, for hundreds or thousands of years, there is no deliverance [from the three realms of suffering]. If they had committed the five sins which cause one to fall into Avici Hell, then for thousands and tens of thousands kalpas, they will be forever suffering.”
“Moreover Elder, for these sinners after their deaths, their families may make vegetarian meal offerings to the Buddha and the Sangha. The families should ensure during the preparation that no food are wasted or thrown away, not even small vegetable leaves or the water used to rinse the rice. Also, no one should eat the food before it have been offered to the Buddha and the Sangha. If someone sneaks even a tiny taste of the offerings, then there is a lack of diligence and the dead will not receive any benefit. For those who are diligent and offered clean food to Buddha and the Sangha, the dead shall receive one-seventh of the merit.”
“Hence Elder, after the passing of their parents or other loved-ones, if sentient beings of Jambudvipa devotedly and diligently make offerings of vegetarian meals, those who do so shall benefit themselves and the dead.”
With that being said, in Trayastrimsas Palace, all of the countless deities and ghosts of Jambudvipa resolved to realize boundless Bodhicitta. The Mahapratbhana Elder paid his respect and withdrew.
Chapter 8: The Praises of King Yama and Others
At that time, the Lord of Hell, King Yama, and countless ghost kings from within Cakravada Mountains arrived at Trayastrimsas where the Buddha was [giving the sermon]. Some of these ghost kings’ [names] were Vicious, Many Evils, Great Quarrel, White Tiger, Blood Tiger, Red Tiger, Misfortune Spreading, the Flying, Lightning Flash Eyes, Wolf Fangs, Thousand Eyes, Animal-Devouring, Rock-Carrying, Blessing Removal, Disaster Administering, Harvest Administering, Wealth Administering, Lord of Domesticated Animals, Lord of Fowls, Lord of Beasts, Lord of Demons, Gestation Administering, Life Administering, Illnesses Administering, Accidents Administering, Three Eyes, Four Eyes, Five Eyes, Chislis, Great-Chislis, Chiliksa, Great-Chiliksa, Anato Ghost King and Great-Anato Ghost King. Each of these and other great ghost kings reside in Jambudvipa along with hundreds of thousands of minor ghost kings. All of them have their charges and jurisdictions. Through the divine power of the Buddha and Ksitigarbha Bodhisattva-Mahasattva, they were all able to arrive at Trayastrimsas and assembled themselves on one side.
At that time, with his palms joined, King Yama knelt down on one knee and said to the Buddha, “World Honored One, through the divine power of the Buddha and Ksitigarbha Bodhisattva-Mahasattva, these ghosts kings and I are able to participate in this great gathering at Trayastrimsas. It allowed us to [receive your teachings and] gain virtuous benefits. However, I do have a minor question which I ask with trepidation. It is my hope that the World Honored One would compassionately answer it.”
The Buddha told King Yama, “You may ask your question. I shall answer it for you.”
King Yama bowed to the World Honored One, then respectfully gazed upon Ksitigarbha Bodhisattva before asking the Buddha, “World Honored One, I [have] observed that Ksitigarbha Bodhisattva tirelessly [toils away] delivering suffering sentient beings through numerous expedient means in the six realms of samsara. This is [a testament to] the unimaginable divine power of the Bodhisattva-Mahasattva. Yet, many of these sentient beings fall back into suffering realms not long after Ksitigarbha Bodhisattva had rescued them. World Honored One, since Ksitigarbha Bodhisattva has such inconceivable divine power, why don’t these sentient beings seek refuge in the virtuous paths and obtain eternal salvation? [Why do they commit sins again, which cause them to fall back into the suffering realms?] I wish the World Honored One would explain this for me.”
The Buddha told King Yama, “The sentient beings of Jambudvipa have stubborn natures which are very difficult to defuse and tame. Thus, [Ksitigarbha] Mahasattva has spent countless kalpas rescuing them one-by-one, including those sinners who fell into hells, therefore enabling them to reach liberation earlier. The Bodhisattva uses expedient methods to liberate them from their fundamental karma. Then, he enables them to realize the events of their past lives. [All these are done to enable them to see the hardships of traveling on the evil paths and to motivate them to seek eternal salvation through Enlightenment]. But, these sentient beings’ evil habits are extremely strong. [After being rescued], it does not take long for many of them to revert back to their previous ways and fall back into the realms of suffering. Therefore, the Bodhisattva still has to deliver them [even] after all these kalpas.”
“This is analogous to people who lost their way and entered into dangerous paths. On these dangerous paths, there are many yaksas, tigers, lions, wolves, venomous snakes, and scorpions. At any instant, the lost people can be killed by these lethal threats. There is a virtuous being who knows about these dangers and how to restrain them. If he encounters these lost people, he would ask them: Why did they enter into these dangerous paths? What methods can they use to restrain these dangers? Upon hearing this, the lost people realize how dangerous their situation is. Immediately, they retreat and plead [for the virtuous person to help them] leave these paths. The virtuous person will lead them out of the dangerous paths and onto safe paths, so they can find peace and tranquility. After reaching the safe paths, the virtuous person will advise the formerly lost people not to travel on the evil paths again. For those who enter evil paths, it is very difficult for them to escape and most lose their lives. [Upon reflecting how dangerous their situations were], the formerly lost are extremely grateful.”
“Before parting ways, the virtuous being will advise the formerly lost people, `If you see people approach evil paths, warn them of the many deadly threats within and warn them that those who enter often lose their lives. Do not let these people go to their deaths.'”
“Such is the great compassion of Ksitigarbha Bodhisattva. He rescues suffering sentient beings and enables them to be reborn into the human or heavenly realms. Upon enjoying the happiness in the human or heavenly realms, they will realize how agonizing the suffering in the evil paths truly is [and be motivated to seek eternal salvation through Enlightenment]. So, after leaving the realms of suffering, they will never return to the evil paths again. They are like the lost people who mistakenly took the dangerous paths. After being led out by the virtuous person, they will never travel on the dangerous paths again. Upon seeing others going toward these dangerous paths, the formerly lost will tell the others about how they had once been lost and mistakenly entered these evil paths. They will tell how fortunate they were to be liberated from it, and that they will never travel on it again.”
“Should these rescued people mistakenly travel on the evil paths again, they will be deluded and will not realize they had traveled on these evil paths before. If they lose their lives and fall into the realms of suffering, Ksitigarbha Bodhisattva will use expedient means to assist them and liberate them again into the human or heavenly realms. Should they yet again become deluded and travel in the evil paths, they may commit such severe offenses that cause them to be confined in hells for indeterminable amount of time.”
At that time, the Vicious Ghost King joined his palms and respectfully said to the Buddha, “In Jambudvipa, my fellow ghost kings are countless in number. Some ghost kings reward people while others punish people. Our responsibilities are all different. [It is the sentient beings’] karma that cause us and our subordinates to roam the world and enforce karmic retributions of punishing the many malicious people and rewarding the few virtuous people. We pass through cities, villages, plantations, and peoples’ homes. [We may find] that there are men or women who perform virtuous deeds, be it as small as hanging prayer banners, offerings of some flowers and incenses to Buddha statues, chanting sutras, or making offerings to just one stanza or phrase of sutras. My fellow ghost kings will respect such people like we would respect the Buddhas of the Three Times. We will also command our subordinates, all of whom possess great power, and the earth deities to protect these people. We will prevent unfortunate incidents, accidents, illnesses, and events contrary to these virtuous people’s wishes from occurring near their homes, much less occurring within their own homes.”
The Buddha praised the great ghost king, “Ah, good, good. If your fellow ghost kings and King Yama can protect virtuous men and women, I shall command the Great Brahma and Sakra (Indra) to protect you and your fellow ghost kings.”
With that being said, the Life Administering Ghost King joined his palms and said to the Buddha, “World Honored One, my charge is to oversee the birth and death of sentient beings in Jambudvipa. It is I who decide when they are born and when they die. I have vowed to benefit these sentient beings. Yet, they do not understand my wishes, so many of them are unable to find peace in either birth or death. Why? The humans of Jambudvipa would do good deeds to gain blessings when they wish to conceive children or when their children are born. Delighted by these good deeds, the local deities protect mothers, unborn fetus, and newborn children, enabling them to attain great tranquility. The protection also benefits their relatives. After these children are born, the family should refrain from killing any living creatures, nor should they kill living creatures for the purpose of mothers’ nourishments. Nor should they consume alcohol or meats, nor play loud music nor indulge in excessive dancing during the gatherings to celebrate the birth. [They should refrain from these acts because] these acts will disturb the peace of the mothers and children. Why? During birth, countless evil ghosts and demons gather near the delivery room, desiring to taste fresh blood. Because I have already commanded the residential and local earth deities to protect these mothers and unborn children, they are able to attain tranquility and benefits. After seeing that the birth has gone smoothly, the families should make offerings to thank the deities. Instead, many of them kill living creatures to prepare feasts for celebratory gatherings. As of result, it create sins for themselves and causes the mothers and children to be harmed.”
“Also, for the people who are about to die in Jambudvipa, regardless whether they are virtuous or evil, I wish to help them avoid the realms of suffering. Of course, I wish to help those who cultivate virtuous roots even more because they assist me in my endeavor (of delivering human beings). Even when these virtuous people of Jambudvipa are dying, hundreds to thousands of evil ghosts and demons will try to delude them. These evil ghosts and demons will assume the forms of the dying people’s parents or relatives and lead them into the realms of sufferings. The situations will be much worse for those beings who committed evil acts.”
“World Honored One, when these men and women in Jambudvipa are on the verge of death, their minds are deluded and are unable to distinguish between good and evil; neither can their eyes see nor can their ears hear. Thus, the dying people’s relatives must make great offerings, recite sutras, and chant the names of Buddhas and Bodhisattvas. These virtuous deeds will enable the dying people to avoid the realms of suffering and disperse the evil ghosts and demons.”
“World Honored One, at the time of their death, if sentient beings are able to hear the name of just one Buddha, Bodhisattva, or hear a stanza or phrase of Mahayana sutra, I observe that these beings will be liberated from minor sins that would have caused them to fall into the realms of suffering with the exception of the five sins causing one to fall into Avici hell.”
The Buddha praised Life Administering Ghost King, saying, “Your great compassion enabled you to make such a great vow of protecting beings at the time of their birth and death. Do not retreat from your oath to protect them at the moment of their birth and assist them to liberate themselves at the moment of their deaths. Enable all of them to liberate themselves and attain peace and tranquility forever.”
The Ghost King replied to the Buddha, “Do not have concern. I shall uphold my vow as long as I exist to protect the sentient beings of Jambudvipa, so at the time of their birth and death, they can attain peace and tranquility. I only wish these sentient beings believe and follow my advise at the time of birth and death. All those who do so will gain liberation and receive great benefits.”
At that time, the Buddha told Ksitigarbha Bodhisattva, “This Life Administering Ghost King has been a great ghost king for thousands of lives, protecting sentient beings at the time of their birth and death. This [powerful ghost form] is not his true form. It is because of this Mahasattva’s great compassion that he appears in the form of a powerful ghost. One hundred seventy kalpas from now, he shall become a Buddha with the title, Nirabhasa Tathagata. The kalpa will be called Peace and Tranquility. His world will be named Pure Abode. His Buddha life span will be countless of kalpas. Ksitigarbha, these are the unimaginable deeds of this great ghost king. The devas and humans delivered by him will also be innumerable.”
Chapter 9: Chanting the Buddhas’ Names
At that time, Ksitigarbha Bodhisattva said to the Buddha, “World Honored One, for the sake of future sentient beings, I shall now expound on methods which will enable them to gain great benefits in their live. I only hope the World Honored One will be willing to listen.”
The Buddha told Ksitigarbha Bodhisattva, “To rescue all of the suffering sentient beings in the six realms of samsara, you compassionately want to expound these unimaginable methods. Now is the right time, for I shall be entering into nirvana soon. You should quickly proceed so you can fulfill your vow early; then, I would not worry about the [deliverance of] present and future sentient beings.”
Ksitigarbha said to the Buddha, “World Honored One, countless asankhyeya numbers of kalpas ago, there was a Buddha in the world with the title of Anantakaya (Boundless Body) Tathagata. After hearing this Buddha’s name, if there are men or women who instantly develop devotions [to this Buddha], then they will be liberated from offenses which would cause them to suffer cycles of life and death for forty kalpas. The blessing will be even greater for those who forge statues of this Tathagata, paint images of him, make offerings to and praise [Him]. Those people will receive boundless blessing.”
“Moreover, as many kalpas as there are sands in the Ganges River in the past, there was a Buddha in the world. His title was Ratnasuabhava (Jewel Nature) Tathagata. After hearing this Buddha’s name, if there are men or women who devotedly seek refuge [in this Buddha] in the time to snap one’s fingers, then they shall never regress from the Path to Enlightenment.”
“Additionally, in the past, there was a Buddha in the world with the name of Supreme Padma (Lotus) Tathagata. If there are men or women who hear this Buddha’s name, they shall be reborn thousands of consecutive time into the Six Heavens of Desire. The blessing will be greater for those who recite his name with devotion.”
“Moreover, in the past, inexpressible asankhyeya numbers of kalpas ago, there was a Buddha in the world by the name of Simhananda (Lion’s Roar) Tathagata. After hearing this Buddha’s name, if there are men or women who have a thought of seeking refuge [in this Buddha], then they shall encounter countless Buddhas who will touch their heads and predict their future Enlightenment.”
“Additionally in the past, there was a Buddha called Krakucchanda Tathagata. After hearing this Buddha’s name, if there are men or women who devotedly pay homage and say praises [to this Buddha], then these people will become the Great Brahma in the Bhadrakalpa Assembly of one thousand Buddhas and receive predictions for becoming Buddhas themselves.”
“Moreover in the past, there was a Buddha named Vipasyin Buddha. If there are men or women who hear this Buddha’s name, they shall never fall into the realms of suffering. They also shall often be reborn in the human or heavenly realms to receive superior subtle blessings.”
“Additionally, in the past, as many kalpas ago as all of the sands in innumerable Ganges Rivers, there was a Buddha in the world named Ratnasambhava Tathagata. If there are men or women who hear this Buddha’s name, they shall ultimately not fall into the realms of suffering. They shall often be born into heaven and receive blessings.”
“Moreover, in the past, there was a Buddha with the title Ratnalaksana Tathagata. After hearing this Buddha’s name, if there are men or women who develop devotion [to this Buddha in their hearts], then they shall soon attain the fruition of Arahat-hood.”
“Additionally, in the past, immeasurable asankhyeya numbers of kalpas ago, there was a Buddha in the world with the title Kasayadhvaja Tathagata. If there are men or women who hear this Buddha’s name, they will be liberated from offenses which cause them to enter cycles of life and death for one hundred kalpas.”
“Moreover, in the past, there was a Buddha with the title of Mahabhijna-Sumeru Tathagata. If there are men or women who hear this Buddha’s title, then they shall encounter as many Buddhas as there are sands in the Ganges River. These Buddhas will give them extensive Dharma teaching. Thus, it is certain they will realize Bodhi.”
“Additionally, in the past, there is Sudhacandra Buddha, Sumeru Buddha, Jnanajina Buddha, Vimalanamanraja Buddha, Jnanasaddhi Buddha, Anuttara Buddha, Sughosa Buddha, Purnacandra Buddha, and `Moon Face’ Buddha. There are these inexpressible numbers of Buddhas. For all of the present and future sentient beings, regardless if they are devas or humans, regardless if they are men or women, if they [devotedly] chant [just] one Buddha’s name, [they can generate] immeasurable amount of merit. The benefits will be even greater if they chant many names. Those sentient beings who do so shall attain great benefits during the time of their birth and death. They shall ultimately not fall into the suffering realms.”
“If just one relative of dying people chants the Buddha’s name on the dying people’s behalf, the dying people shall be liberated from their sins with the exception of the five sins that cause one to fall into Avici Hell. Although the five Avici sins are extremely severe and the [sinners] cannot be released even after millions of kalpas, the karmic retribution will be slowly diminished as the result of someone chanting the Buddha’s name on the sinners’ behalf when the sinners were about to die. It will be [even more beneficial] if the sentient beings chant the Buddha’s name for themselves. They shall receive immeasurable amounts of blessings and be liberated from immeasurable numbers of sins.”
Chapter 10: Comparison of Merits Derived from Giving Alms
At that time, through the Buddha’s divine power, Ksitigarbha Bodhisattva-Mahasattva rose from his seat, knelt down on one knee with his palms joined, and addressed the Buddha, saying, “World Honored One, I observe that the alms given by sentient beings in the karmic paths generate different amounts of benefits. Some acts result in blessings for one lifetime to ten lifetimes. Then, there are acts that generate great blessings for hundreds to thousands of lifetimes. I wish the World Honored One would explain to me the reason for this difference.”
At that time, the Buddha told Ksitigarbha Bodhisattva, “Now, at this great gathering in Trayastrimsas Palace, I shall expound the comparable weight of merit generated from alms-giving in Jambudvipa. Listen attentively to my explanation.”
Ksitigarbha Bodhisattva said to the Buddha, “I will gladly listen to your answers.”
The Buddha told Ksitigarbha Bodhisattva, “In Jambudvipa, there are [people with the greatest of earthly blessings, such as] kings, high-ranking government officials, honorable elders, Ksatriyas, Brahmans, and others. They may encounter people [who have the least blessings, such as those] who are the most destitute; or those who are mute, deaf, or blind; or those who have hunchbacks, disabilities, mental retardation, and/or physical deformities. The kings and other [blessed people] may personally give alms to these [least blessed] people with great compassion and smiles with humility. They may motivate others to give alms and console these impoverished or disabled people. For those [aforementioned blessed people] from kings to Brahmans who do so, they shall receive benefits equivalent to that [generated] from giving alms to as many Buddhas as there are sands in hundreds of Ganges Rivers. Why is this so? The reason is [because] these kings and other [with great earthly blessings] have great compassion in their hearts [that they humble themselves from their lofty positions] to help those most impoverished or disabled people. Hence, these kings and other [blessed people] will receive such great blessings in return. For hundred and thousands of lives, they will have ample [amount of the] seven treasures, not to mention food, clothings and other daily necessities.”
“Furthermore, Ksitigarbha, in the future, these [aforementioned blessed people from] kings to Brahmans may come across Buddhist monasteries, stupas, or statues of Buddhas, Bodhisattvas, Arahats, or Pratyeka-Buddhas. If they personally and respectfully make offerings and give alms [to these statues, monasteries, etc], then these kings and other [blessed people] shall [attain the karmic fruitions of] becoming Sakra for three kalpas and receive great blessings. They shall [attain the karmic fruition of] becoming the Great Brahma if they dedicate the merits [from their act of devotion] to the Dharmadhatu (the dharma realm which encompasses everything past, present, and future, including phenomenon undefinable within confines of space and time).
“Additionally, Ksitigarbha, in the future, these [aforementioned blessed people from] kings to Brahmans may encounter old Buddhist monasteries, Buddhist stupas, Buddha statues and sutras that had been severely damaged. These kings and others may resolve to restore these monasteries, stupas, etc. They may personally finance and manage the restoration, or persuade others to make charitable donation to finance or participate in the restoration. [It does not matter] how many people were persuaded to join the effort, be it one or hundreds or thousands who make donations and create karmic affinities. In the future hundreds and thousands of rebirths, everyone who initiated the restoration, from the kings to the Brahmans, shall become Chakravartins (Universal Kings who spread the Buddha-Dharma). Those who are persuaded to participate or make donation shall often be reborn as kings of small countries for hundreds of thousands of lives. If [at the conclusion of repair and restoration,] these kings and other participants of the restoration dedicate these merits to the Dharmadhatu in front of these stupas and monasteries, then these kings and others shall all attain Buddha-hood. The [rewards from the] fruition of these acts are boundless and immeasurable.”
“Moreover, Ksitigarbha, in the future, the [aforementioned blessed people] from kings to Brahmans may encounter [people in need, such as] the old, the sick, or pregnant women. If their hearts are instantly filled with compassion so they provide medicine, food and other necessities which allow these people in need to find peace, the [resulting] benefits and blessings are quite unimaginable. For one hundred kalpas, they shall often be the Lord of Pure Abode Heaven. For two hundred kalpas, they shall be the Lord of the Six Heavens of Desire. Eventually, they shall become Buddhas and shall never fall into realms of suffering. For hundreds and thousands of lives, suffering will not even come near their earshot.”
“Furthermore, Ksitigarbha, in the future, if the [aforementioned blessed people from] kings to Brahmans give alms as outlined in these aforementioned examples, they shall receive immeasurable blessings. If they can further dedicate [these virtuous deeds] to the Dharmadhatu, regardless of how much merits were dedicated, then they shall eventually become Buddhas. There are also the intermediate reward of being Sakra, Great Brahma and Chakravartin. Hence, Ksitigarbha, sentient beings should be persuaded to follow these examples.”
“Moreover, Ksitigarbha, in the future, if virtuous men or women plant some virtuous roots in the Buddha-dharma, be it as light as a hair or dust, the [resulting] benefits will be beyond comparison.”
“Additionally, Ksitigarbha, in the future, there may be virtuous men or women who encounter the statues or images of Buddhas, Bodhisattvas, Pratyeka-Buddhas, or Chakravartins. If they make offerings and give alms to the statues or images, they shall attain immeasurable benefits. They shall often be born in the human and heavenly realm to enjoy great happiness. If they dedicate [these virtuous deeds] to the Dharmadhatu, the benefits [attained by them] will be incomparable.”
“Moreover, Ksitigarbha, in the future, there may be virtuous men or women who come across Mahayana Sutras, or hear only one stanza or phrase of a Sutra. If they devotedly praise, show respect to these sutras, make offerings and give alms with these sutras (provide free copies of these sutras to others), then they shall receive great boundless and immeasurable fruition. If they can dedicate [the resulting merits] to the Dharmadhatu, then the blessings will be incomparable.”
“Furthermore, Ksitigarbha, in the future, there may be virtuous men or women who come across Buddhist monasteries and Mahayana Sutras. If these monasteries and sutras are new, then they make offerings, say praises, and pay respect with their palms joined. If these monasteries and sutras are old or damaged, then they restore it. It does not matter if they do these restorations by themselves or persuade others to assist in the effort. Those who were persuaded to assist shall often be reborn as kings of small nations for thirty lifetimes. Those people who persuade others to repair the damaged [monasteries and sutras] shall be reborn as Chakravartins. In the future, these Chakravartins will instruct these kings of small countries and transform them through the Buddha-dharma.”
“Additionally, Ksitigarbha, in the future, there may be virtuous men or women who plant some virtuous roots in the Buddha-dharma. It may be giving alms, making offerings, or restoring damaged sutras, stupas or monasteries. [These deeds] may even be as small as a strand of hair, speck of dust, grain of sand, or droplet of water. If [they can] dedicate these virtuous deeds to the Dharmadhatu, these people shall gain great merits and receive great happiness in the future hundred of thousands of lifetimes. If they dedicate the virtuous deeds to their relatives or for their own benefits, then they shall only receive happiness for three lifetimes from the fruition of their virtuous deeds. [All these are examples of] giving up one blessing and receiving tens of thousands blessings in return. Hence, Ksitigarbha, these are the causes and effects of giving alms.”
Chapter 11: Earth Deities Protecting the Dharma
At that time, Prithivi (the Supreme Earth Deity) addressed the Buddha, saying, “World Honor One, in the past, I have respectfully gazed upon and paid homage to countless Bodhisattva-Mahasattvas. They all have inconceivable divine power and wisdom [which] provide universal deliverance to all sentient beings. Of all these Bodhisattvas, Ksitigarbha Bodhisattva-Mahasattva has the greatest vow. World Honored One, this is because Ksitigarbha Bodhisattva has great affinity with the [sentient beings of] Jambudvipa. For example, Manjushri, Samantabhadra, Avalokiteshvara, and Maitreya also manifest hundreds of thousands of emanations delivering the sentient beings in the six realms of samsara. Yet, [there is a date which] their vows will be completed. Ksitigarbha Bodhisattva [vows to] deliver all sentient beings in the six realms of samsara. [The length of time to fulfill his] vow [is as indeterminable as] kalpas numbering in all the sands in trillions of Ganges Rivers.”
“World Honored One, I observe that the present and future living beings may construct shrines to Ksitigarbha Bodhisattva out of clay, marble, bamboo, or wood at clean locations on the south side of their residences. Place within these shrines either paintings or statues of Ksitigarbha Bodhisattva made of gold, silver, bronze or iron; then, perform acts of devotion by burning incense, making offerings, paying homage and reciting praises to Ksitigarbha Bodhisattva before these shrines. For those sentient beings who do so, their residences shall be benefited in these ten ways. What are these ten benefits?”
1. The land around the residences will be fertile.
2. The residences will be at peace (undisturbed by spirits or illnesses).
3. The ancestors of these residences’ occupants shall be reborn in heaven.
4. The inhabitants of these residences will have their lives extended.
5. The occupants of these residences will have their wishes fulfilled.
6. Calamities such as flood and fires will not strike these residences.
7. Ghosts and demons who steal away people’s blessings (derived from their merit in previous lives) will be unable to enter these residences.
8. The inhabitants of these residences will not have nightmares.
9. Deities will protect the occupants, both inside and away from these residences.
10. The inhabitants of these residences will often encounter `Causes for Holiness’ [enabling them to gradually reach enlightenment.]
“World Honored One, for the present and future sentient beings, those who perform such offerings at the south side of their residences shall attain these benefits.”
Then, Prithivi again addressed the Buddha, “World Honored One, in the future, there may be virtuous men or women who have both the images and Sutras of Ksitigarbha Bodhisattva in their residences. If they further perform acts of devotion by chanting this Sutra and making offerings to Ksitigarbha Bodhisattva, I shall use my divine power to protect them both day and night. They shall not be harmed by [calamities like] flood or fire; burglars or thieves; or minor or severe accidents. All harmful events shall be avoided.”
The Buddha said to Prithivi, “Few deities can match your great divine power. All the lands of Jambudvipa is under your protection. All of the grasses, trees, sand, rocks, crops, hemp, bamboo, reeds, crops, rice, and gems that comes from the earth, they all come to being by your divine power. You also often praise the benefits provided by Ksitigarbha Bodhisattva [to sentient beings]. [Therefore,] your divine powers and merit are hundreds of thousands of times greater than that of average earth deities.”
“In the future, there may be virtuous men or women who make offerings to [Ksitigarbha] Bodhisattva, chant this Sutra, or [perform] any practice described in this Ksitigarbha Bodhisattva Fundamental Vow Sutra. You must use your divine power to protect and assist these people. Do not let any disaster or unfortunate event to come within their earshot, much less experiencing it themselves. You will not be alone in protecting them. The subordinates of Devarajas, Sakra, and Great Brahma shall protect them as well. Why are these people protected by so many holy, virtuous beings? [This benefit is] the result of paying homage to Ksitigarbha Bodhisattva statues and chanting the Ksitigarbha Bodhisattva Fundamental Vow Sutra. These people shall naturally leave samsara in the future and realize the joy of nirvana. For their [devotions to Ksitigarbha Bodhisattva], they shall receive great protection.”
Chapter 12: Benefits from Admiring [Ksitigarbha’s Statue] and Hearing [Ksitigarbha’s name]
At that time, the World Honored One radiated trillions rays of light (all as pure and exquisite as the Buddha’s White Curl-Mark light) from the Ushnisha (Crown Protrusion symbolizing Supreme Wisdom). Among these were the light of the white ray, great white ray, auspicious ray, great auspicious ray, jade ray, great jade ray, purple ray, great purple ray, indigo ray, great indigo ray, blue ray, great blue ray, red ray, great red ray, green ray, great green ray, golden ray, great golden ray, celebratory cloud (five colors) ray, great celebratory cloud ray, thousand chakras ray, great thousand chakras ray, jewel chakra ray, great jewel chakra ray, solar disc ray, great solar disc ray, lunar disc ray, great lunar disc ray, palace ray, great palace ray, sea cloud (all encompassing) ray, and great sea cloud ray.
After radiating all these light rays, the Buddha proclaimed in wondrous voice to all those assembled, the eight classes of supernatural beings, men, and ghosts, saying, “Today, in Trayastrimsas Palace, hear my praise of Ksitigarbha Bodhisattva for benefiting sentient beings in the human and heavenly realms through expedient means, for all of his inconceivableness (divine power, wisdom, etc), for [guiding sentient beings to] become enlightened, for [guiding sentient beings to] attain the Tenth Level of Bodhisattvahood, for [those who follow the Mahasattva’s teaching] shall never regress from Anuttara-Samyak-Sambodhi (the Supreme Wisdom).
At the conclusion of those words, a Bodhisattva-Mahasattva in the assembly name Avalokiteshvara rose from his seat, knelt down on one knee with his palms joined, and addressed the Buddha saying, “World Honored One, Ksitigarbha Bodhisattva-Mahasattva has great compassion and pity for the sinful, suffering sentient beings. In the trillions of worlds, he has manifested trillions of emanations [to deliver them]. The divine power [demonstrated] and merit [gained by the Mahasattva from delivering all these beings] are inconceivable.”
“I have [long] heard the World Honored One and the countless Buddhas of the Ten Directions together all praising Ksitigarbha Bodhisattva, saying, ‘Even all of the Buddhas of the Three Times cannot express all of his merits.’ Just now the World Honored One has announced [again] to all present that you desire to praise and proclaim the benefits provided by Ksitigarbha Bodhisattva. For the sake of all of the present and future sentient beings, I wish the World Honored One would praise and proclaim Ksitigarbha’s inconceivableness leading, the eight classes of supernatural beings to pay homage and receive blessings.”
The Buddha said to Avalokiteshvara Bodhisattva, “You have great affinity with [the sentient beings in] the Saha World. If the eight classes of supernatural beings, men, women, ghosts, including the suffering beings in the six realms, hear your name, see your images, admire you and praise you, they will not regress from the path to Enlightenment and shall often be born in the human or heavenly realms to receive blessings. When they are nearing the fruition [of achieving Enlightenment], they shall encounter Buddhas and receive predictions for becoming future Buddhas themselves.”
“You have great compassion and pity for sentient beings and the eight classes of supernatural beings. Listen closely to my pronouncement of the great benefits which can be gained from worshipping Ksitigarbha Bodhisattva.” Avalokiteshvara replied, “I am glad to receive your teaching, World Honored One.”
The Buddha told Avalokiteshvara Bodhisattva, “When devas exhibit the fives signs of decay, they have nearly exhausted their heavenly blessings. [They are either on the verge of falling into the human realm] or into the realms of suffering. In the various worlds of present and future, when devas exhibit signs of decay, be they male or female, if they encounter Ksitigarbha Bodhisattva’s images or hear Ksitigarbha Bodhisattva’s name, [then these devas can rescue themselves]. By respectfully gazing upon and paying homage to Ksitigarbha Bodhisattva’s images [just] once, their heavenly blessings shall be increased, enabling them to enjoy great happiness. They will also never fall into the realms of suffering. The blessings will be even greater for those who make offerings of incense, flowers, clothing, food, jewels, or decorative necklaces. The resulting merit and blessings are immeasurable and boundless.”
“Furthermore, Avalokiteshvara, in the various worlds of the present and future, if dying sentient beings in the six realms hear Ksitigarbha Bodhisattva’s name before their deaths, they will not enter into the realms of suffering. The benefits will be even greater if their parents and relatives use [the value of] their possessions, such as homes, money, jewelries, and/or clothing [to commission] the forging or painting of Ksitigarbha Bodhisattva images. [If possible,] let the dying people hear and see that their parents and relatives vowing to offer their belongings to [finance the] forging or painting of Ksitigarbha Bodhisattva images on their behalf.”
“If these dying people’s karmic retributions are such that they were only to be extremely ill, then by the merits of the offerings made on their behalf, they would be cured quickly and have their life spans extended. If these people’s karmic retributions are such that they are to die, then by the merits of the offerings made on their behalf, they shall be reborn into heaven and enjoy blessings. All of the sins and negative karma which would cause them to fall into realms of suffering shall be extinguished.”
“Furthermore, Avalokiteshvara, in the present and future, there may be men or women who lost their parents or siblings when they were in their infancy or when they were under the age of three, five or ten. As they grow older, they miss their deceased loved-ones [dearly] and wonder in which realms their loved-ones have been reborn. These people may paint or forge Ksitigarbha Bodhisattva’s images. Upon seeing Ksitigarbha Bodhisattva’s images or hearing his name, perform one respectful gaze and homage. For one to seven days, whenever they hear his name or see his images, they should gaze on respectfully, pay homage and make offerings without regressing from original intent. If their deceased loved ones had fallen into suffering realms and [sentenced] to remain there for several kalpas because of negative karma, then these deceased shall be liberated because of the merit from the surviving relatives’ actions of painting or forging Ksitigarbha Bodhisattva’s images, respectful gazes and homages. The merits will also enable them to be reborn into the human or heavenly realms to enjoy happiness. If the deceased loved-ones had sufficient merits and were already reborn in human or heavenly realms to receive great happiness, then the merits from the surviving relatives’ actions will increase their `Causes or Holiness’ and enable them to receive boundless happiness.”
“If these people can further devotedly pay homage to Ksitigarbha Bodhisattva’s images and devotedly chant Ksitigarbha Bodhisattva’s name ten thousand times within twenty one days, then Ksitigarbha Bodhisattva will manifest his immeasurable body to tell them where their deceased loved ones have been reborn, or manifest his great divine power in their dreams and personally lead them to see their loved ones in the various worlds.”
“If they can further [devotedly] chant the Bodhisattva’s name one thousand times per day for one thousand days, then Ksitigarbha Bodhisattva shall send the local earth deities to protect them for the rest of their lives. For their present lives, they shall have abundance of clothing and food. They will not suffer from serious illnesses, nor will accidents occur near their homes. Hence, they certainly will not have accident themselves. [Ksitigarbha] Bodhisattva will eventually touch these people’s heads and predict their Enlightenment.”
“Additionally, Avalokiteshvara Bodhisattva, in the future, there may be virtuous men or women who resolve with great compassion to rescue all sentient beings, resolve to cultivate the highest Bodhi, and/or resolve to leave the [three states of mortal existence in the] Trailokya. Upon seeing Ksitigarbha Bodhisattva’s images and hearing his name, they should devotedly seek refuge in Ksitigarbha Bodhisattva, pay homage, and make offerings of incense, clothing, jewels, and/or food. Then, they shall quickly fulfill their resolution and never be obstructed [from achieving their goals].”
“Furthermore Avalokiteshvara, in the future there may be virtuous men or women who have trillions of wishes and seek trillions of assistances. They should immediate seek refuge in Ksitigarbha Bodhisattva. [They should also] pay homage, make offerings to and say praises before Ksitigarbha Bodhisattva statues. Then, all that which they wish and seek shall be attained.”
“Moreover, if they further respectfully request Ksitigarbha Bodhisattva to have great compassion to always protect them, then Ksitigarbha Bodhisattva shall come into their dreams to touch their heads and predict their Enlightenment.”
“Additionally, Avalokiteshvara, in the future, there may be virtuous men or women who have deep appreciation for Mahayana Sutras and, resolve with inconceivable heart, desire to memorize and chant these Sutras. Yet, although they are able to memorize the Sutra studying under the most capable instructors, they quickly forget what they had memorized. Even after many years, they still cannot chant these Sutras. This is caused by these virtuous people’s karmic obstructions from their previous lives that are not yet exhausted. Hence, they are unable to chant these Mahayana Sutras. If such people see Ksitigarbha Bodhisattva’s images and hear Ksitigarbha’s name, they should respectfully seek assistance from the Mahasattva. Then, make offerings of incense, flowers, clothing, food, and antiques (to dignify the shrine) to Ksitigarbha Bodhisattva statues. [Along with these offerings,] place a small cup of clean water before the Bodhisattva’s statues for one day and night. Afterward, join palms to pay homage before taking this cup of water. Drink this water while facing the South (Ksitigarbha Bodhisattva’s residence is in a Southern Pure Land) with a devoted heart. Afterward, abstain from consuming the five pungent plants, alcohol and meats. Do not engage in sexual misconduct, abstain from lying and killing. After one seven-day period or three seven-day periods, these virtuous men or women shall see Ksitigarbha Bodhisattva manifest his immeasurable body in their dreams to give them empowerment. As soon as they awake, they shall [find that they have] gained great wisdom. Upon hearing any Sutra once, it shall be committed into memory and never be forgotten, not even a stanza or phrase.”
“Furthermore, Avalokiteshvara, in the future, there may be people who do not have enough to eat or cloth themselves, who have their hopes dashed, who suffer from many illnesses, who encounter many unfortunate situations causing their homes not to be at peace and their loved ones dispersed, or who suffer bodily harm from many accidents and often suffer from fright in their sleep and dreams. If such people hear Ksitigarbha’s name and see his images, they should devotedly chant Ksitigarbha Bodhisattva’s name ten thousands times. Then, the unfortunate situation faced by these people will be gradually eliminated and they shall attain happiness. They shall have abundance of food and clothing, even enjoying tranquility in both sleep and dreams.”
“Moreover, Avalokiteshvara, in the future, there may be virtuous men or women who because of their livelihood, official business, private matters, [need to] flee from disasters, or because of emergencies [need to] cross [dangerous areas such as remote] mountains, [wild] forests, [treacherous] rivers, [angry] sea, over [a great] flood, or travel on roads known to have unrest (e.g., robberies, shootings, etc). Such people should devotedly chant Ksitigarbha Bodhisattva’s name ten thousand times before embarking. Then, they shall be protected by local ghosts and deities of the routes traveled. They shall be protected at all times on the trip. Even if they should encounter [predatory animals such as] tigers, wolves, or lions and other venomous threats, they will not be harmed.”
The Buddha told Avalokiteshvara, “Ksitigarbha Bodhisattva has great affinity with [the sentient beings of] Jambudvipa. To state all the ways that sentient beings can benefit from seeing his images, hearing his name, and worshipping him, it cannot be completed even after hundreds of thousands of kalpas. Hence, Avalokiteshvara, you should use your divine power to circulate this Sutra, enabling sentient beings in the Saha World to receive blessings for tens of billions of kalpas.”
At that time, World Honored One said these verses:
Contemplating Ksitigarbha’s divine power
Indescribable in kalpas as many as all of Ganges’ sands
In an instant of admiring, hearing, and homage
Boundless benefits generated for those in the realm of deva and man
Be it men, women, nagas, or gods
Blessings exhausted and shall fall into suffering realms
Devotedly seek refuge in the Mahasattva
Life span extended and negative karma dissolved
Losing parents or loved-ones in one’s youth
Don’t know their spirits’ where-abouts
Brothers, sisters, or other loved-ones
Never knowing what they looked like
Forge or paint Mahasattva’s images
Diligently admire and pay homage
Chant Mahasattva’s name for twenty one days
Bodhisattva’s immeasurable body will be displayed
Reveal the loved-ones’ places of rebirth
Even in suffering realms they shall find escape
If practitioners do not regress from original intent
Immediately, their heads shall be touched and Enlightenment predicted
Those resolve to cultivate supreme Bodhi
Including those seeking to leave the suffering of Trailokya
Since they already resolved great compassion
Should first pay homage to Mahasattva’s images
All vows shall be expeditiously accomplished
Negative karma shall never obstruct [their aims]
There are those who resolve to chant Sutras
Resolve to deliver those gone astray
Although resolve such inconceivable vow
What has been read are soon forgotten
Much time and effort wasted
Such people are obstructed by past karma
Hence cannot memorize Mahayana Sutras
Make offerings to Ksitigarbha with incense, flower
Cloth, food, or various antiques
Place clean water before Mahasattva
After one day and night devotedly drink
Resolve devotion and avoid five pungent plants,
[avoid] meat, alcohol, sexual misconduct, and lies
Within twenty one days abstain from killing
Devotedly contemplate Mahasattva’s name
Immediately shall see [Ksitigarbha’s] immeasurable body in their dreams
Awaken and acute ear attained
Upon hearing Sutras just once
Never forget in millions of lives.
It is Mahasattva’s inconceivableness
Enable such wisdom to be gained
Those in poverty and illness
Unfortunate events occurred in homes and loved ones dispersed
Cannot find peace neither in sleep nor dreams
Hopes are dashed and nothing goes their way
Devotedly pay homage to Ksitigarbha statues
All misfortune shall be eliminated
Even attaining peace in both dream and sleep
Protected by gods and ghosts, and abundance of clothing and food obtained
Desire to cross [remote] mountains, forests, or [great] sea
Venomous beasts and many evil-doers [obstruct the way]
Evil gods, evil ghosts and ill winds
Many hardships and anguish [lies ahead]
Devotedly pay homage and make offerings to
Ksitigarbha Bodhisattva Mahasattva’s images
Then, in these [remote] mountains, forests and sea
Aforementioned hazards shall disperse
Avalokiteshvara devotedly listens to my sermon
Ksitigarbha has limitless inconceivableness
Tens of billions of kalpas are not enough
To speak in detail of the Mahasattva’s power
If one should hear Ksitigarbha’s name
Including those who pay homage
Make offerings of incense, flowers, clothing, and food
Offerings result in countless blessings in return
If these merits are dedicated to the Dharmadhatu
One shall ultimately achieve Buddhahood and surpass cycle of life and death
Hence, Avalokiteshvara, you should know
Inform those in the worlds numbering in all of Ganges’s sands
Chapter 13: Entrusting [the Deliverance] of Humans and Devas
At that time, the World Honored One raised his golden colored arm and again touched Ksitigarbha Bodhisattva-Mahasattva’s head. The Buddha then said, “Ksitigarbha, Ksitigarbha, your divine power is [so mighty it is] unthinkable. Your compassion is [so great that it is] incomprehensible. Your wisdom is [so profound that it is] unimaginable. Your eloquent speech [is so excellent that it is] inconceivable. Even if all of the Buddhas of the Ten Directions praise and expound your inconceivable qualities, we cannot fully describe them in millions of kalpas. Ksitigarbha, Ksitigarbha, remember that today in this gathering at Trayastrimsas Palace and before all of the inexpressible trillions of Buddhas, Bodhisattvas, eight classes of supernatural beings, I again entrust in your care all of the devas, humans and other sentient beings. These sentient beings who have not yet broken away from the Trailokya are like children trapped in a burning house. Do not let them fall into the suffering realms for even one day and night, not to mention Avici Hell, from which they will not be able to leave even after trillions of kalpas.”
“Ksitigarbha, the sentient beings in Jambudvipa have capricious wills and natures. The majority of them have evil tendencies. Even if they resolve to be virtuous, it does not take long for them to regress back to their old ways. If they encounter evil influences, their wickedness increases with each additional thought. Because of this, I had manifested trillions of emanations to deliver them in accordance to their [different] temperaments.”
“Ksitigarbha, today I earnestly entrust in your care all of the devas, humans and other sentient beings. In the future, if there are devas, virtuous men or virtuous women who plant some virtuous roots in the Buddha-dharma, even if these roots are as small as a strand of hair, a speck of dust, a pebble of sand, or even a droplet of water, you must use your Dharma power to support these beings; thus, they will gradually cultivate the Supreme Bodhi. Do not let them regress [from the path to Enlightenment].”
“Moreover, Ksitigarbha, in the future, the karmic retributions of devas or men may cause them to fall into the suffering realms. Some may be on the verge of falling or have already fallen into these realms. If these beings recite the name of [just] one Buddha or Bodhisattva, or recite [just] a stanza or a phrase from a Mahayana Sutra, use your divine power to facilitate their expeditious rescue. Manifest your immeasurable body and deliver them from hells. Enable them to be reborn in heaven to enjoy great blessings.”
At that time, the World Honored One said these verses:
The present and future devas, humans and sentient beings
I earnestly entrust them to you
Use your great divine power to expediently rescue
Do not let them fall into various suffering realms.
At that time, Ksitigarbha Bodhisattva-Mahasattva knelt down on one knee with his palms joined and said to the Buddha, “World Honored One, do not have any concern. In the future, if virtuous men or women have just one thought of respect for the Buddha-dharma, I shall use hundreds of thousands of expedient means to rescue them, so they shall quickly find deliverance from the cycle of life and death. The benefits will be greater for those who, with every thought, diligently cultivate after learning various virtuous practices. These people naturally will not regress from the supreme path of Enlightenment.”
At the conclusion of these words, a Bodhisattva in the assembly named Akasagarbha said to the Buddha, “World Honored One, since my arrival at Trayastrimsas to now, I have heard the Tathagata’s praise of Ksitigarbha Bodhisattva’s unimaginable divine power. For the sake of all of the present and future beings, I wish the World Honored One to briefly explain how many types of benefits can be gained by virtuous men and women, including all eight classes of supernatural beings, who hears this Sutra and Ksitigarbha’s name, or respectfully gaze upon and pay homage to his statues.”
The Buddha told Akasagarbha Bodhisattva, “Listen carefully, I shall explain it for you. In the future, there may be virtuous men or women who see Ksitigarbha’s images or hear this Sutra. If they then chant this Sutra, make offerings of incense, flowers, food, clothings, jewels, say praises and pay homage, they shall attain twenty eight types of benefits.”
1. They shall be protected by eight classes of supernatural beings
2. Their accumulated merits will increase daily
3. They shall gather `Causes for their Enlightenment’
4. They shall not regress from the path to Enlightenment
5. Have abundance of food and clothings
6. Do not suffer from illness
7. Will not encounter flood or conflagration
8. Will not be burglarized or robbed
9. Respected by People
10. Receive assistances from gods and ghosts
11. Those who are female will be reborn as male
12. Those who are reborn as female will be daughters of high-ranking officials
13. Be reborn with good appearances
14. Often reborn in heaven
15. Or be reborn as kings
16. Born with great wisdom and have detailed memories of previous lives
17. Attain what they seek
18. Loved-ones shall enjoy happiness
19. All accidents are avoided
20. Forever avoid the suffering realms
21. Always arrive safely at their destinations
22. Enjoy peace in sleep and dream
23. Deceased relatives [who had fallen into suffering shall] leave suffering [realms]
24. Reborn with great amounts of merit
25. Praised by many holy beings
26. Born with wisdom and sharp minds
27 Have great compassion
28 Ultimately attaining Buddhahood.
“Furthermore, Akasagarbha Bodhisattva, if any of the present and future eight classes of supernatural beings hear Ksitigarbha’s name, pay homage to Ksitigarbha’s images, or hear the Ksitigarbha Fundamental Vow Sutra and follow the instructions within the Sutra to say praise and pay homage, then they shall attain seven kinds of benefits.”
1. Expedient entry into the Four Holy Realms
2. Negative karma is extinguished
3. Often receive protection from many Buddhas
4. Never regress from Bodhi
5. Their endowed powers are amplified
6. Possess knowledge of their past lives
7. Ultimately achieve Buddhahood.
At that time, after hearing Shakyamuni Buddha praising and expounding all of Ksitigarbha Bodhisattva’s unimaginable Divine Powers [and the inconceivable vow to rescue sentient beings], all of the attendees from the Ten Directions, including all of the inexpressible numbers of Buddhas, Bodhisattva-Mahasattvas, and eight classes of supernatural beings, exclaimed having never before heard such a sermon. At that time in Trayastrimsas Heaven, immeasurable amounts of incense, flowers, heavenly clothing, and jewels rained down as offerings to Shakyamuni Buddha and Ksitigarbha Bodhisattva. All of the beings in the gathering again gazed on and paid homage. Then, they joined their palms and withdrew.
Translated from Sanskrit into Chinese by Tripitaka Shikshananda
Translated from Chinese into English by Johnny Yu
Dedication: On the behalf of my mother, brother and father, I dedicate all merits generated from this endeavor to the Dharmadhatu. May they expeditiously attain Enlightenment.
Release Date: 11/24/2005
Version 1.00
Permission is granted to re-distribute this translation verbatim for non-profit purposes.
Maitreya Bodhisattva, the Future Buddha — the face of Love; the loving friend of all sentient beings
Why is Maitreya Bodhisattva, the Future Buddha, the face of love? Why does his name translate as “friend” — and more precisely, loving friend? His Bodhisattva name also translates as “just love.” Why have so many people through history falsely claimed to be Maitreya Buddha?
Maitreya Buddha statue in Ladakh. Maitreya Buddha, the Loving Friend Bodhsiattva is the Buddha to come in the future. He is usually depicted seated on a throne.
Maitreya as Buddha foretold in many Sutras
In the Lotus Sutra and Amitabha Pureland Sutra, he is known as Ajita. In earlier Pali Sutta, he is mentioned as Metteyya in the Cakkavatti-Sīhanāda Sutta (Digha Nikaya 26). He is also found in the Buddhavamsa, Chapter 28 mentions three Buddhas that preceded Dīpankara, as well as the future Buddha, Maitreya.
Maitreaya Bodhisattva, the Future Buddha, whose name means Loving Friend.
Maitreya is also foretold in the Samyutta Nikaya’s Maitreyavimāna Sutta (Samyutta Nikāya 36.21). Mention of Maitreya is made numerous times throughout the Mahayana Sutras such as the Heart Sutra and Surangama Sutra, often reaffirming that Maitreya will be a Buddha who follows after Gautama Buddha and preceded by many Buddhas such as Dipankara Buddha.
The Lotus Sutra contains Maitreya’s biography and describes him in detail. The first chapter of the sutra begins with a staff bearing Maitreya’s image appearing in space to challenge Mara, and then describes Maitreya sitting on a jeweled lotus throne surrounded by bodhisattvas and gods, such as Manjushri, Samantabhadra and Avalokiteśvara. Maitreya is also presented in the Lotus Sutra as the teacher who will succeed Gautama Buddha and Maitreya’s name is often mentioned along with Amitābha Buddha.
In the Tibetan tradition, Maitreya transmitted five precious teachings to Asanga, called the Five Treatise of Maitreya.
Mipham Rinpoche wrote:
“After the noble bodhisattva Asanga performed the practice of Lord Maitreya for twelve human years, he met Maitreya face-to-face and was led to the heavenly realm of Tushita. Maitreya presented Asanga with five commentaries that comment upon the wisdom intent of all the words of the Victorious One. These five treatises are the Two Ornaments, the Two Treatises That Distinguish, and the Sublime Continuum.”
The Five Treatises are:
The Ornament of Clear Realization (Skt. Abhisamayālaṃkāra; Tib. མངོན་པར་རྟོགས་པའི་རྒྱན་; Trad. Chin. 現觀莊嚴論)
The Ornament of the Mahayana Sutras (Skt. Māhayānasūtrālaṃkāra; Tib. ཐེག་པ་ཆེན་པོའི་མདོ་སྡེ་རྒྱན་; Trad. Chin. 大乘莊嚴經論).
Distinguishing the Middle from the Extremes (Skt. Madhyāntavibhāga; Tib. དབུས་དང་མཐའ་རྣམ་པར་འབྱེད་པ་; Trad. Chin. 辨中邊論頌).
Sanskrit word maitrī “friendship, love, kindness”, which is in turn derived from the noun Mitra. Maitreya’s name Maitreya is derived from the Sanskrit word maitrī “friendship” — however Maitri has many layered meanings: benevolence, kindness, friendliness, amity, goodwill, active love for others. Maitri is one of the ten Paramis of Theravadan Buddhism. His practice is the practice of Metta, or loving kindness.
Metta (loving kindness) is, literally, the practice of Loving Kindness — and the practice of Maitreya.
Buddha Maitreya is commonly known by his Chinese and Japanese name Miroku. Maitreya as Miroku Bosatsu appears often in artwork, particularly statues.
His names in other languages are[1]:
Sanskrit मैत्रेय
(Maitreya) Pāli मेत्तेय्य
(Metteyya)Burmese အရိမေတ္တေယျဘုရား
Chinese 彌勒菩薩
弥勒菩萨
Cyrillic Майдар, Асралт
(Mayidar, Asaraltu)
Japanese 弥勒菩薩（みろくぼさつ）
(romaji: Miroku Bosatsu)
Khmer សិអារ្យមេត្រី, អរិយមេត្តយ្យ
Korean 미륵보살
彌勒菩薩
(RR: Mireuk Bosal)
Shan ဢရီႉမိတ်ႈတေႇယႃႉ
Sinhala මෛත්රී බුදුන්
(Maithri Budun)
Thai พระศรีอริยเมตไตรย
(RTGS: Phra Si Ariya Mettrai)
Tibetan བྱམས་པ་
(Wylie: byams pa)
(THL: Jampa)
བྱམས་པ་མགོན་པོ་
(Wylie: byams pa’i mgon po)
(THL: Jampé Gönpo)
Vietnamese 彌勒菩薩
(Di lặc Bồ Tát)
Maitreya Buddha, a giant statue in Ladakh India.
Maitreya’s appearance
Of course, Maitreya is always friendly and peaceful in appearance, in keeping with his role as a loving friend of suffering sentient beings.
His practice flourished during the time Alexander the Great arrived in India. Many statues of Maitreya, in the Greco-Buddhist style, portray him as a beautiful nobleman with a Kumbha (or Bhumpa) or wisdom urn in his left hand.
Maitreya is sometimes featured in Buddhist art on a large lotus flower with his legs hanging down or on a throne with his legs crossed and resting on a small footstool.
The earliest Maitreya statue in China dates to the 6th century CE, though the Maitreya concept probably entered China much earlier, during the 2nd century CE. Maitreya is also found in Thai and Cambodian art from at least the 7th century CE.
In recent years, Maitreya has become popular in Western countries, particularly the United States, where Maitreya statues may be seen in many private homes and public places such as parks and Buddhist centers.
Maitreya Buddha in Tsemo Gonpa Leh, Ladakh, India.
Maitreya’s role as a savior
Maitreya Bodhisattva is often depicted seated on a lotus throne holding a Dharma wheel or teaching bell in his left hand while making the Abhaya mudra (fearlessness gesture) with his right hand. This mudra represents Maitreya’s role as a teacher of the Dharma, which will lead all beings to liberation from suffering.
Maitreya is also known as the “Buddha of the Future” because he is said to be the next Buddha who will appear on Earth. Maitreya is often linked with the Amitabha Buddha, as they are both seen as saviors who will help sentient beings in their journey towards enlightenment.
It is Maitreya’s role as “savior” and future Buddha that led to so many fraudulent tricksters claiming throughout history to be Maitreya come to earth. (See the section on Maitreya claimants.)
Maitreya Bodhisattva, the Future Buddha, statue in Ladakh.
Maitreya’s compassion
Maitreya Bodhisattva embodies the Bodhisattva ideal of Mahayana Buddhism: one who delays their own Buddhahood out of compassion for all sentient beings. Maitreya’s name means “loving friend” or “friend of all”, and his compassionate nature is extended to all beings, regardless of whether they are human, animal or anything else. Maitreya is therefore known as the “friend of all creatures”.
Maitreya’s compassion is further extended to include even those who have caused harm. In the Maitri Upanishad, Maitreya says:
“By taking refuge in me, even those who have committed the most heinous crimes will be freed from their karma and will attain liberation.”
This shows that Maitreya’s compassion is not selective — it is available to all, no matter how bad their past actions may have been. Maitreya’s compassion is therefore seen as boundless and all-inclusive.
Maitreya statue in Thicksey Gompa, Ladakh, India
Maitreya as a role model
Because Maitreya Bodhisattva is the personification of love and compassion, he provides an excellent role model for all of us who wish to develop these qualities within ourselves. By studying Maitreya’s life and teachings, we can learn how to cultivate love and compassion in our own lives.
Maitreya’s name means “loving friend”, which highlights his compassionate nature. He is known as the “friend of all creatures” because his compassion extends to all beings, regardless of whether they are human, animal or anything else. Maitreya is therefore an excellent role model for those of us who wish to develop our own capacity for compassion.
Golden Maitreya Buddha statue in Likir Monastery, Leh, Ladakh.
The Fifth Buddha — to come
By tradition, Shakyamuni Buddha was the 4th Buddha of our age. The fifth and final Buddha of our age (bhadrakalpa) will be Maitreya — who will arrive when the last of the Dharma has vanished.
Maitreya will then teach the Dharma anew and lead all beings to liberation.
Maitreya is therefore known as the “Buddha of the Future”.
How to reach Maitreya today
Although he will come as the “future” manifested Buddha in our world, according to the prophecies of Shakyamuni Buddha, he is “reachable” now through meditation, prayer, mantras and practice. Although he resides in Tushita Heaven — he is active as a compassionate Bodhisattva. Simply call his name, meditate on his form, chant his mantra, and his compassionate power will reach you.
His simplest prayer is to chant:
Come, Maitreya, Come!
Maitreya’s mantra
His seed syllable is maim.
Mai
Maim seed syllable in Siddhim and Tibetan.
His mantra, with Tibetan and Siddham characters — from VisibleMantra.org — is:
oṃ mai tri ma hā mai tri mai tri ye svā hā
oṃ maitri mahāmaitri maitriye svāhā
Mantra of Maitreya in Siddhim and Tibetan characters and transliterated from VisibleMantra.org.
Especially profound is the Mantra of Maitreya Buddha’s Promise.
The Mantra of Maitreya Buddha’s Promise
(Arya-Maitrina-pratijna-nama-dharani)
The root mantra
NAMO RATNA TRAYAYA
Homage to the Three Jewels
NAMO BHAGAVATE SHAKYAMUNIYE TATHAGATAYA ARHATE SAMYAK SAM BUDDHAYA
Homage to the Lord Shakyamuni, Tathagata, Arhat, Completely Perfect Buddha
TADYATHA: OM AJITE AJITE APARAJITE
As follows: Om Invincible, Invincible, Unconquered
AJITAN CHAYA HARA HARA
Conquer the Unconquered, take, take [it]
MAITRI AVALOKITE KARA KARA
You Who Look Down with Friendliness, act, act
MAHA SAMAYA SIDDHI BHARA BHARA
Bring, bring the fulfillment of your great pledge
MAHA BODHI MÄNDA VIJA
Shake the seat of great awakening
MARA MARA ATMAKAM SAMAYA
Remember, remember [your] pledge for us
BODHI BODHI MAHA BODHI SVAHA
Awakening, awakening, great awakening, svaha
The heart mantra
OM MOHI MOHI MAHA MOHI SVAHA
Om fascinating, fascinating, greatly fascinating, svaha
The close heart mantra
OM MUNI MUNI MARA SVAHA
Om sage, sage, remember, svaha
The Maitreya claimants
Any feature on this loving Bodhisattva — who will be the next Buddha in our world, and who is currently an Enlightened Bodhisattva in Tushita Heaven — must, unfortunately, cover the unsavory aspects of people “posing” as Maitreya coming to earth. There is, of course, nothing unsavory about Maitreya — the most loving and noble of all the Bodhisattvas. Unfortunately, though, many dictators, military leaders, religious leaders, and other opportunists have claimed to be Maitreya come to earth to save us all. They are nothing more than unfortunate blips in history — universally discredited as false by Buddhist leaders of the past. These are just a few of the many:
613 the monk Xiang Haiming claimed to be Maitreya and even made an imperial grab for titles and power.
In 690, Wu Zetian, who was empress regent of the Wu Zho interregnum proclaimed herself to be Maitreya.
10th century: Gung Ye, a warlord of Korea claimed to be Maitreya and was a short-lived king. He ordered his subjects to worship him.
Others included Lu Zhongyi, L. Ron Hubbard, Samuel Aun Weor, Adi Da, etc, etc. [1]
SOURCES
[1] Maitreya on Wikipedia>> https://en.wikipedia.org/wiki/Maitreya
[2] From his commentary on Distinguishing the Middle from the Extremes.
Why does the compassionate Bodhisattva Avalokiteshvara have specifically 108 forms? Traditionally, one for each bead of a sacred mala (108) — which the main forms of Avalokiteshvara hold in hand — but also represents:
the 108 emotions and poisons to be overcome on the path to Enlightenment
the 108 energy lines converge to form the heart chakra — important for inner practices (completion stage meditations.)
108 senses representing: the six senses (Smell, Touch, Taste, Sight, Hearing and Consciousness) multiplied by three reflecting painful, pleasant and neutral, then two times for external and internal, and three times for past, present and future.
the 108 Tibetan texts
most importantly, the 108 methods to overcome the 108 afflictions of sentient beings — one compassionate form of Avalokiteshvara for each.
The 108 Forms of Avalokiteshvara (from the video embedded below.)
Many names of compassion
Avalokiteshvara is a bodhisattva who embodies the compassion of all Buddhas — and not just their compassion, but the activity of compassion that benefits sentient beings.
He is known by many names, including Avalokita, Avalokitesvara, Guanyin, Kannon, and Chenrezig. He also has 108 forms and avatars — one for each bead on a mala string. In Tibetan Buddhism, Avalokiteshvara is the principal Bodhisattva of Compassion. Actually, according to the Lotus Sutra, chapter 25, he has countless forms and can appear in all forms suitable for all sentient life in all of the multiverse and universes.
A 108 Bodhi Seed mala, which is the ideal mala for most Buddhist practice, symbolizes many things, including the 108 forms of Avalokiteshvara, the 108 poisons to be overcome in our lives, and so on. Avalokiteshvara forms often have a mala in the right hand.
Why all these forms? He vowed never to rest until all beings had been liberated from suffering. In order to do this, through his boundless, Enlightened power, he emanates in countless forms. One form even has 1000 arms!
1000-armed Guan shi Yin Avalokteshvara. She manifests with 1000 arms to symbolize her vast and limitless compassionate activities.
Why is Avalokiteshvara the most popular of the Bodhisattvas?
He or She is the quintessential “saviour” Bodhisattva, rescuing all beings from harm. This is the purpose behind his many forms.
Robert Thurman explains why Avalokiteshvara Kuan Yin is so popular around the world: “…in a sense, Avalokiteshvara is even more than a buddha. After attaining Buddhahood, he voluntarily returned to the way of a bodhisattva in order to lead all beings to Buddhahood.” [1]
In the Lotus Sutra (Chapter 25), Buddha describes Avalokiteshvara-Guanyin’s many manifestations this way:
“Good man, if there are living beings in the land who need someone in the body of a Buddha in order to be saved, Bodhisattva Perceiver of the World’s Sounds immediately manifests himself in a Buddha body and preaches the Law for them. If they need someone in a pratyekabuddha’s body in order to be saved, immediately he manifests a pratyekabuddha’s body and preaches the Law to them. If the need a voice-hearer to be saved, immediately he becomes a voice-hearer and preaches the Law for them. If they need King Brahma to be saved, immediately he becomes King Brahma and preaches the Law for them. If they need the lord Shakra to be saved, immediately he becomes the lord Shakra and preaches the Law for them. If they need the heavenly being Freedom to be saved, immediately he becomes the heavenly being Freedom and preaches the Law for them. If they need a great general of heaven to be saved, immediately he becomes a great general of heaven and preaches the Law for them. If they need Vaishravana to be saved, immediately he becomes Vaishravana and preaches the Law for them. If they need a petty king to be saved, immediately he becomes a petty king and preaches the law for them.”
A leaf of a Japanese translation of the Lotus Sutra showing the grand assembly from chapter 1.
Avalokiteshvara — Lord of the World
Avalokiteshvara is known as the “Lord of the World” and the “Protector of humanity.” He represents our Buddha nature and our potential for compassion. Avalokiteshvara is a reminder that we are all connected and that we can all strive to attain enlightenment — and that he is not just the Bodhisattva of a few, but of every being. He or She appears — as we’ll see — in all genders, no genders, all forms, all races, all states of being. To an alien on a distant world, he might appear in a form suitable to them. He has peaceful forms, wrathful and monstrous forms, active forms, and can appear as a Deva (god or goddess), human or even animal and bird.
First — He, or She?
In many parts of the world, Avalokiteshvara is symbolized in male form. In other areas, She is a female manifestation — such as Guanyin, Kuanshiyin, Kannon and even Tara. Tara, who in one original sutra arose from the tears of Avalokiteshvara, likewise has 108 forms.
The quality of Compassion is embodied in Guanyin (Kuan Shi Yin, Avalokiteshvara, Chenrezig)
Buddhas transcend sex, of course. When we say Avalokiteshvara is male, or Guanyin is female, this is symbolism. In Vajrayana traditions, compassion and method are symbolized as “male” (and female as “wisdom” — while, for example, in China or Japan, female is more often equated with compassion. The best way to understand this is that Buddha’s compassion can manifest in any form — and not just male or female, but even as devas, animals and demonic forms. Whatever form suits the compassionate activity is manifested.
Four-armed Avalokiteshvara. The kindness of his face and his four arms — ready to reach out with compassion and love to protect and nurture — are the ultimate “Bodhisattva” hero ideal. In one of his four hands is the crystal mala of 108, representing his 108 forms and the 108 poisons and emotions to be overcome.
What are some of the many forms and avatars of Avalokiteshvara?
Some of the most well-known forms and avatars include:
• Thousand Armed Avalokiteshvara, who is often depicted in statues with 1000 arms to symbolize his compassionate activity for all beings throughout the universe.
• White-robed Guanyin, who is known as the savior of women and children.
• Mahakala, who protects against negative energies.
• Horse-crowned Hayagriva — the ferocious Heruka emanation of Chenrezig, and many others.
Hayagriva Sandrup closeup with three green horse heads and three faces red centre, green right and white left with six arms, supreme Heruka of the Amitabha Family — and the most Heruka wrathful manifestation of Avalokiteshvara.For a full feature on Hayagriva Sangdrup, see>>
Each of these manifestations embodies a particular compassionate activity for all beings
Avalokiteshvara is a bodhisattva who represents compassion in Mahayana Buddhism. In Chinese culture, Avalokiteshvara is known as Guanyin, and she is one of the most popular deities in East Asia. Avalokiteshvara is often depicted as a young woman with a thousand arms and eyes, symbolizing her ability to hear the cries of all beings and help them in their time of need. Or, as a 1000-armed male Buddha with many heads.
Avalokiteshvara is also sometimes shown holding a lotus flower, which represents her purity and compassion. As a bodhisattva, Avalokiteshvara has vowed to remain in the world until all beings have attained enlightenment. Therefore, she represents the ideal of selfless compassion, and her worshipers strive to emulate her compassionate example.
Six Principle Forms in Vajrayana
According to Himalayan Art, the “Six Principal Iconographic Forms of Lokesvara, are:
1. Amoghapasha
2. Chaturbhuja
3. Eleven Faces
4. Jinasagara
5. Khasarpana
6. Simhanada”
Video: 108 forms of Avalokiteshvara with Om Mani Padme Hum mantra:
The 108 Forms and more
Although the Sutras list the 108 names and forms, for clarity there are countless more. Here, we only list the 108 names [2] :
Mojaghanjabala Lokeshvara
Pupala Lokeshvara
Unnauti Lokeshvara
Vrsnacana Lokeshvara
Brahmadanda Lokeshvara
Acata Lokeshvara
Mahavajrasattva Lokeshvara
Visvahana Lokeshvara
Sakyabuddha Lokeshvara
Santasi Lokeshvara
Yamadanda Lokeshvara
Vajrosnisa Lokeshvara
Vajrahuntika Lokeshvara
Jnanadhatu Lokeshvara
Karandavyuha Lokeshvara
Sarvanivaranaviskambhi Lokeshvara
Sarvasokatamonirghata Lokeshvara
Pratibhanakakuta Lokeshvara
Amrtaprabha Lokeshvara
Jaliniprabha Lokeshvara
Candraprabha Lokeshvara
Avalokita Lokeshvara
Vajragarbha Lokeshvara
Sagaramati Lokeshvara
Ratnapani Lokeshvara
Gaganaganja Lokeshvara
Akasagarbha Lokeshvara
Ksitigarbha Lokeshvara
Aksayamati Lokeshvara
Srstikanta Lokeshvara
Samantabhadra Lokeshvara
Mahasahastabhuja Lokeshvara
Maharatnakirti Lokeshvara
Mahasankhanatha Lokeshvara
Mahasahasrasuryya Lokeshvara
Maharatnakula Lokeshvara
Mahapatala Lokeshvara
Mahamanjudatta Lokeshvara
Mahacandrabimba Lokeshvara
Mahasuryyabimba Lokeshvara
Maha-Abhayaphalada Lokeshvara
Maha-Abhayakari Lokeshvara
Mahamanjubhuta Lokeshvara
Mahavisvasuddha Lokeshvara
Mahavajradhatu Lokeshvara
Mahavajradhrk Lokeshvara
Mahavajrapani Lokeshvara
Mahavajranatha Lokeshvara
Amoghapasa Lokeshvara
Devadevata Lokeshvara
PindapatraLokeshvara
Sarthavaha Lokeshvara
Ratnadala Lokeshvara
VisnupSni Lokeshvara
Kamalacandra Lokeshvara
Vajrakhanda Lokeshvara
Acalaketu Lokeshvara
Sirisara Lokeshvara
Dharmacakra Lokeshvara
Harivahana Lokeshvara
Sarasiri Lokeshvara
Harihara Lokeshvara
Simhanada Lokeshvara
Visvavajra Lokeshvara
Amitabha Lokeshvara
Vrjrasattvadhatu Lokeshvara
VisvabhutaLokeshvara
Dharmadhatu Lokeshvara
Vajradhatu Lokeshvara
Sakyabuddha Lokeshvara
Cittadhatu Lokeshvara
Cintamani Lokeshvara
Santamaria Lokeshvara
Manjunatha Lokeshvara
Isnucakra Lokeshvara
Krtanjali Lokeshvara
Visnukanta Lokeshvara
VajrasrstaLokeshvara
Sankhanatha Lokeshvara
Vidyapati Lokeshvara
Padmapani Lokeshvara
Vajrapani Lokeshvara
Mahasthamaprapta Lokeshvara
Vajranatha Lokeshvara
Srimadaryavalokiteshvara
Nityanatha Lokeshvara
Sukhavati Lokeshvara
Vajradharma Lotkesvara
Vasyadhikara Lokeshvara
Khasarpana Lokeshvara
Simhanatha Lokeshvara
Trailokyasandarsana Lokeshvara
Raktaryavalokitesvara
Nilakantha Lokeshvara
Sugati-Sandarsana Lokeshvara
Mayajalakrama Krodha Lokeshvara
Preta-Santarpita Lokeshvara
Jatamukuta Lokeshvara
Varadayaka Lokeshvara
Kamandalu Lokeshvara
Manipadma Lokeshvara
Pitapatta Lokeshvara
Anandadi Lokeshvara
Sadaksari Lokeshvara
Mayajalakrama Lokeshvara
Harihariharivahana Lokeshvara
Halahala Lokeshvara
Hayagriva Lokeshvara
Mantras
Each of the forms has their own attributes, visualization, symbolism and mantras, especially major Yidams such as Hayagriva. Generally, though, the Mani Mantra is the best way to honor any form of compassion:
With reference to The Way to the Bodhisattva by Shantideva, His Holiness, The Dalai Lama once said
“ If I have any understanding of compassion and the practice of the bodhisattva path, it is entirely on the basis of this text that I possess it.”
The Way of the Bodhisattva was composed by an eighth-century Indian Buddhist philosopher Shantideva and is one of the most revered texts in Buddhist literature. It embodies a definition of compassion that is raised to the highest levels and has minutely laid out the methods for us to achieve it.
The ultimate goal of all our actions is to gain happiness and be free from suffering. Yet, suffering is an inevitable part of life.
“If things could be according to their wish,
No suffering would ever come” (6.34)
Shatideva and The Bodhisattva Way of Life.
This is where Shantideva tells us that suffering although unwanted has its uses. It humbles our pride and engenders sympathy toward those who are suffering.
“Suffering also has its worth,
Through sorrow, pride is driven out
And pity felt for those who wander in samsara” (6.21)
However, we rarely focus on these aspects when faced with an unpleasant or threatening situation. After all, it seems natural to resent the circumstances or aggressor. In line with the adage “Pain is inevitable; suffering is optional”, Shantideva implores us to shift our perspective from just “our pain” to a broader, more compassionate outlook. He lays down the following practical instructions for us to follow.
The classic text A Guide to the Bodhisattva Way of Life by Shantideva.
Understand the circumstances behind the suffering
“Thus, when enemies or friends
Are seen to act improperly,
Remain serene and call to mind
That everything arises from conditions.” (6.33)
We have to train our minds to reflect that the hostile behavior of our enemy has also not arisen spontaneously; it is a product of causes and conditions.
What does it mean for us in our daily lives? When someone attacks or criticizes us, we might want to retaliate in anger. Here, Shantideva asks us to accept reality as suffering is an inevitable part of our lives. Our reaction shouldn’t be “How can I escape?”, but rather “How can I build something positive out of it?”.
To this Dalai Lama says, we can ask ourselves that this person is not my enemy by birth. Certain circumstances must have led him/her to behave in this manner. Maybe it was because I had something in the past. When we realize our own part in their anger, then our frustration lowers in intensity. Once we realize that their misbehavior is due to some misunderstanding, then we develop a sense of compassion. We realize how out of control the person is and then our anger is converted to even feeling sorry for their pain and suffering.
Shantideva.
These words have been lived by many great leaders. For instance, Nelson Mandela, of the African National Congress was jailed in his mid-40s for his fight against apartheid in South Africa. He spent 27 years full of hardships and drudgerous labor in jail. While to many it might seem like a waste but this suffering was essential for him to transform from being bloodthirsty to becoming an immensely magnanimous human who was willing to listen to the other side. It helped him realize that the other side that he regarded as his enemy were also human beings who were molded by society and operating from their own fears and expectations. Hence suffering in our lives too helps us put ourselves in the shoes of others.
Karmas have a role to play
It is easier to put suffering in perspective when one deeply understands karma.
“And who indeed should I be angry with?
This pain is all my own contriving” (6.46)
“Those who harm me rise against me-
its my karma that has summoned them” (6.47)
Karma is based on the law of cause and effect. So, it is true that our present suffering is the fruition of our previous (mental, verbal, or physical) actions. Hence it is incorrect to claim that the enemy is the aggressor. This understanding can help us cultivate patience in the face of adversity. However, it shouldn’t lead us to the fatalistic interpretation of karma theory: that, whatever happens, will happen anyway, and we have no particular role to play in our lives. Because just as through non-virtuous deeds in the past, one has laid the groundwork for present-day misfortune. Similarly, through virtuous deeds and pure motivation in our present actions, one can ameliorate the manifestation of these consequences and change the future.
In March 1959, His Holiness the 14th Dalai Lama was forced into exile. Here, in a photo from the office of His Holiness, we see the ordeal and obstacles he and his people faced. In the face of that His Holiness is a shining example of Compassion and love.
After the Tibet invasion by the Chinese, many Tibetans spent years in work camps where they were cruelly tortured and underwent hard labor. One of them, Lapon-La a senior monk, was among 130 people who were banished to a similar camp. After 18 years, only twenty people survived. It wasn’t the education that ensured their survival, but their warmheartedness or inner spirit. He considered this as the best period for his spiritual practice, for developing patience and kindness. Among all the dangers to his life, he was most scared of losing his compassion for his Chinese guards!
The Dalai Lama teaching.
A Buddhist monk of a senior order was aware that it must have been aware that it was his karmas that resulted in this suffering. This helped him accept his situation. But instead of being bogged down with the present circumstance and blaming it all on destiny, he chose the right way of thinking to develop his inner strength and bring forth his innate compassion for the people who were torturing him.
Cherish the enemies
“Because of them and through my patience,
All my sins are cleaned and purified” (6.48)
“So like a treasure found at home,
That I have gained without fatigue.
My enemies are my helpers in my Bodshisattva work
And therefore they should be a joy to me.” (6.107)
Suffering in daily life.
Shantideva asks us to go a step further and cherish our enemies, as they are our helpers on the path to becoming compassionate people. Our enemies do what no friend or loved one can do. They help us develop our spiritual practice and to cultivate equanimity even in the face of adversity. We need these qualities and they can be only developed in the presence of an enemy. Hence, irrespective of their motivation, from our point of view, they are a blessing. Lapon-La’s fear of losing compassion for his torturers is a prime example of how one could follow this teaching.
Impermanence is the only constant
The first among the Four Noble Truths as taught by Buddha is that life is suffering. His last teaching at the time of his death focussed on the truth of the impermanence that it is the nature of all things to come to an end. Nothing lasts. Recognizing this truth, it becomes easier to accept that this suffering, no matter how daunting, will also pass.
In this context, Dalai Lama recalls, how on the fateful night of 17th March 1959, when all negotiations with the Chinese has failed, he had planned to escape his country. The danger was so imminent that one loud sound or one accidental flashlight would have meant an open fire on him. Upon encountering the possibility of death from so close, he recalled Shantideva’s verse-
“If there’s a remedy when trouble strikes,
What reason is there for dejection?
And if there is no help for it,
What use is there in being glum?” (6.10)
At that moment he told himself, that even if something were to happen to him, it would still be okay.
Rumination on impermanence and Shantideva’s advice can also help us face facts and reality. Now Dalai Lama is able to focus on not what he has lost (his country and home), but on what he has gained: wider contacts, new relationships, less formality, and freedom to discover the world and learn from others. We can respond to situations with courage and calmness rather than letting the situation run wild and exacerbate it further in our heads, which only brings in more fear.
Application of these learnings in my life
These teachings have had a profound experience on my personal life. I was undergoing immense suffering and was at a loss on how to forgive the other party and move on. The Dalai Lama’s interpretation and practice of these teachings gave me a lot of clarity. I shifted my perspective from myself to the other party and understood that beyond a doubt, the other party must be in a lot of pain which led to them to cause me pain. With karma theory, I further understood my role in the circumstances. If I was suffering in this manner, then it means that I must have done a similar deed in the past. A little introspection made this connection very clear. This helped me undertake complete responsibility for my suffering. This is different from blaming oneself and being saddled with guilt. By taking responsibility, I embarked on a newfound resolve to change my future actions for the better.
Because of them, and through my patience,
All my many sins are cleansed and purified. (6.48)
Hence, my suffering awoke me to the reality of my ego-clinging and provided me an opportunity to develop patience along with purification, and exhaustion of evil karma.
But they will be the ones who, thanks to me,
Will have long-drawn agonies of hell. (6.48)
Further, the iron clad of law of karma implies that the other party has sown seeds of inevitable suffering in the future. Hence,
“If I replay them harm for harm,
Indeed they will not be saved thereby.” (6.51)
All these wonderous and logical learnings along with the regular practice of tonglen helped me not just forgive, but also pray for the other party to help them find joy and peace in life.
Suffering can embitter or enoble us
To conclude, suffering, an inevitable occurrence in life has the ability to either embitter us or ennoble us. The difference lies in finding meaning in our suffering. Without meaning, we will become embittered, but once we find some redemption, some shred of meaning, then it can ennoble us. This is where Shantideva guides us.
The shock of suffering fades away our arrogance. It gives rise to compassion for others who are suffering as well. Finally, because of our suffering, we avoid actions that will bring suffering to others. All our heroes mentioned in this article and countless others (including our dear readers) have displayed enormous generosity in trifling times and managed to find meaning in what would have felt like meaningless agony. And that has made all the difference.
Author Bio
Payal Seth is an economist researcher at Tata-Cornell Institute, Cornell University, New York, USA. Tenzin Dakpa is a businessman in London, UK. He was formerly a Buddhist monk. You can read some of their previous features here>>
References
1. The Way of the Bodhisattva by Shantideva. Padmakara Translation Group.
2. The Book of Joy by The Dalai Lama and Archbishop Tutu
3. The Art of Happiness at Work by The Dalai Lama and Howard C. Cutler
4. An Open Heart: Practicing Compassion in Everday Life by The Dalai Lama
Thus I have heard. Upon a time, the Blessed One was staying at Rajagriha, on the Vulture Peak, together with a great assembly of monks: forty-five hundreds of monks and numerous great Bodhisattvas. On that occasion the Blessed One told the Venerable Ananda:
I wrote this poem a few days ago:
An enlightened worldview, however we come to it, offers us spiritual food, expansive vistas, and the means to accomplish our aims; it offers us support, whenever and wherever it is needed most. I find such views closer to the truth of how things are. Whatever methods we then use, there is a workable operating basis for living that is full and rich. We are empowered by such views, and the heritage of our great resources is again, as ever, open to us.
