Namo Guru Lokeshvaraya!
O senhor de três Kayas,
Tesouro das atividades de todos os vitoriosos,
Você é a grande bênção
não nascida: Samantabhadri.
Eu me curvo a você, rápida e
destemida mãe dos vitoriosos,
E explico brevemente os versos de prece com
devoção.
A mãe nobre e venerável Tara
é Kuntuzangmo, Tib Samantabhadri, Skt da esfera do dharmakaya,
Dorje Phagmo, Tib Vajravarahi, Skt na esfera
do sambhogakaya, e Arya Tara em sua forma
no nirmanakaya. Dorje Yangchenma, Tib e Lhamo
Palchenmo, Tib estão entre suas muitas
outras manifestações; cada uma
tem um nome e uma forma diferente. Na terra da neve (Tibet)
os seres são beneficiados por suas
outras manifestações inconcebíveis, especificamente,
Yeshe Tsogyal, Tib ou Skt Jhana Dakini, apenas
rezando a ela, com a ajuda de sua ação rápida
nós podemos espontâneamente realizar
as duas finalidades. Conseqüentemente, é de grande
benefício perservar esta prática.
Há muitas tradições indianas e tibetanas diferentes
que explicam este "tantra dos elogios". Motivado
pela devoção, eu explicarei este tantra
de acordo com "o vaso do tesouro da grande
bênção essencial na prática interna",
que é o ensinamento profundo da mente-tesouro
do onisciente Rigdzin Jigme Lingpa.
Cada uma das vinte e uma estrofes é
um elogio às vinte e uma manifestações.
1. Louvada
seja a Nobre, que é rápida e corajosa;
cujos olhos brilham
e que nasce
da face-lótus
do Senhor dos Três Mundos.
O primeiro elogio é para Nyurma Palmo,
Tib "a senhora rápida sem medo". Aqui rendemos
homenagem à senhora da atividade que
libera seres dos sofrimentos temporal e eterno do
samsara. É chamada "senhora rápida"
porque sua compaixão imparcial beneficia seres sem
atraso. É "a senhora destemida, sem
medo", porque tem o poder de dominar demônios,
assim como as aflições dos seres.
Protege seres de todos os medos. Seus olhos de sabedoria
movem-se como o flash de um relâmpago
porque conhece inteiramente todos os fenômenos. A senhora é
dotada de omnisciência, compaixão, poder e atividade e foi
nascida das gotas de
lágrimas dos olhos do lótus
inteiramente florescido do rosto de Avalokiteshvara,
salvador dos três mundos". Os três
mundos são os reinos secundário-sub-terrestre,
terrestre e celestial (os mundos dos nagas,
seres humanos e dos deuses, respectivamente).
Tara é sedutora e tem a juventude do
sol levantando-se, e um sorriso semi-irado.
Sua mão direita está no mudra
de doação e sua mão esquerda segura um lotus azul
em cima
de que é uma concha que gira para direita.
Isto simboliza sua maestria nas duas verdades
e bodhicitta: neste mundo e no reino dos deuses.
O significado externo da prece
é literalmente para o aspecto do nirmanakaya
da nobre senhora. No aspecto secreto da prece
seus sambhogakaya e dharmakaya são
incluídos. O "salvador dos três mundos" é o dharmakaya,
e sua manifestação é
o rupakaya, ou do "o corpo da forma" (que é composto do sambhogakaya
e do nirmanakaya).
Prosternações a Ela,
cuja luminosa face brilha
com a luz de cem mil luas cheias de Outono,
brilhante constelação de mil
estrelas;
A segunda estrofe é homenagem a Yangchenma,
Tib. o "tesouro da sabedoria". A "senhora com uma
face que brilha como uma disposição
de cem luas cheias do outono", significa que sua
face é cem vezes mais favoravel e mais
bela do que a lua. Sua mão direita segura um
espelho, que é como uma lua cheia gravada
com uma sílaba de HRI. "A constelação espacial
perfeita de mil estrelas," se refere ao campo
de sua sabedoria, que é abundante, espacial,
e vasta como os raios incontáveis e
resplandescente da lua cheia. Esta luz cancela a
escuridão da ignorância dos praticantes,
que é a causa da dúvida, da doença e da
possessão por demônios. Abre
a porta ao Tesouro do conhecimento iluminando a luz dos
quatro conhecimentos perfeitos específicos,
que são a compreensão perfeita do Dharma,
a compreensão perfeita do sentido definitivo,
da confiança perfeita (na doutrina) e do
conhecimento perfeito dos vitoriosos. De acordo
com o tantra, o sentido oculto deve
"servir à mãe da esfera", o
que significa a vacuidade ou a natureza da mente.
A fim de ver a nossa natureza inata, a face
da Vajravarahi final, nós devemos acumular
mérito e purificar a corrente de nossa
mente, de modo que sejam como uma "disposição de
cem luas brancas puras." Por causa dessas
práticas, a porta das bênçãos será aberta
por
nossa inclinação verdadeira.
Dessa maneira, nós podemos ver a luminosidade final e
inflamar nossa sabedoria dinâmica.
Prosternações para quem segura
o lótus azul
que purifica os três venenos
e possui infinitas qualidades
de doação, diligência,
ética, paciência, meditação e paz;
O terceiro elogio é para Sonam Thobkyedma, Tib "a senhora amarela da boa fortuna". É bonita; sua pele é da cor do ouro puro que resplandece no sol adiantado da manhã. Sua mão esquerda adornada com um lotus azul, em cima de que está uma gema que satisfaz todos os desejos. É a senhora da esfera dos Bodhisattvas da atividade, que abrange as perfeicões transcendentes da generosidade, da paciência, da diligence, da etica, da tranquilidade, da sabedoria e da meditação. A austeridade (neste contexto) é ética, e tranquilidade é sabedoria e meditação. Nós prestamos homenagem à senhora imutável que tem os dez poderes: a vida excedente do poder, a mente excedente do poder, a riqueza excedente do poder, a ação excedente do poder, o nascimento excedente do poder, a inclinação excedente do poder, o aspiração excedente do poder, os milágres excedentes do poder, a sabedoria primordial do excesso do poder, e o dharma excedente do poder. O significado exterior é que alcançou a conclusão das seis perfeições, em apenas uma meditação. O significado interno é que sua meditação singular é como um lotus, livre da falha da aderência para o sujeito e o objeto, e é dotado com a conclusão das seis perfeições.
Prosternações à Unisha
dos Tatághatas,
que conquista ilimitáveis vitórias
e é servida pelos filhos dos conquistadores
que atingiram as perfeições;
Adiante o elogio para Namgyalma, Tib "a senhora vitoriosa", "a que realizou a imortalidade." A "deusa de sabedoria" do mantra da sabedoria, que emana das coroas dos Tathagatas, aprecía a vitória total sobre as ilimitáveis forças disruptivas. Seu aspecto é dourado, e prende um vaso de longevidade. Bodhisattvas que conseguiram os dez bhumis, a essência das dez perfeições transcendentes, sem exceção, confiam em sua orientação como sua mãe espiritual. Enriquece os praticantes dissolvendo as quatorze essências sutis animadas, inanimadas e outras essências sutis do samsara e do nirvana. Na realidade, conseguiu o corpo sagrado, imutável do eterno com a intenção da Atiyoga, a coroa das nove yanas.
Prosternações a Ela, cujas letras
TUTTARE e HUM,
com sua luz poderosa,
preenchem os sete mundos,
beneficiando os seres;
A quinta faz o elogio a Rigyed Lhamo, Tib "A senhora de todo-Saber" quem tem a qualidade de magnetizar. Esta Tara vermelha senta-se no lotus azul e segura um arco e uma seta. Enche o reino do desejo, seu aspecto, que é o reino da forma, e o espaço, que é o reino sem forma, com o mantra brilhantemente radiante TUTTARA, e o som do HUNG. (Phyogs no tibetano é uma palavra ambígua. Neste exemplo, o autor do comentário interpreta-o como "o aspecto" do reino do desejo.) Isto é porque os seres no reino do desejo e no reino da forma compartilham do mesmo aspecto de ter uma forma. Do mesmo modo, o "espaço" é interpretado como o reino sem forma. O radiação do mantra de TUTTARA e o som do HUNG simbolizam sua realização da vacuidade e da compaixão. Conquista os sete mundos apenas batendo com seus pés. Se puder chamar todas estas forças sem exceção apenas pelo poder do mantra, não pode haver nenhuma dúvida de seu excesso do poder, por exemplo: sangha, reis, ministros, e senhores da terra. Há um número de identificações diferentes dos sete mundos. Jetsun Drakpa Gyaltsen indica-os como os cinco goers, e os dois reinos superiores, que faz sete. Drolgon Zhab diz que os sete mundos são os reinos dos nagas, dos pretas, dos asuras, dos seres humanos, dos vidyadharas, dos kinaras e dos deuses; os sete reinos com poder. No comentário de Gedun Gyatso, os sete reinos são compreendidos dos seis reinos: os reinos dos deuses, deuses da inveja, seres humanos, animais, ghosts famintos e inferno, mais o reino do bardo, que é conhecido também como o estado intermediário. Outros escrevem que os sete mundos são: o céu, a forma e os reinos sem forma, e os mundos dos dez sentidos. Rigyed Lhamo magnetiza e conduz os seres no trajeto dos três yanas. O significado final é aquele com a prática, quando a claridade dos alaya neutros não-conceituais é conhecida, e os reinos sem forma se dissolvem. Quando a luminosidade pura e simples da claridade indiscriminada do alaya-vijnana, ou a "base da consciência" é conhecida, e os reinos da forma se dissolvem. Quando a consciência mental está livre da ilusão e das cinco cognições sensoriais, e o reino do desejo cessa. Estas cessações são o estar na pureza, ou a fruição da purificação. Neste estágio da consciência, os sete mundos são as sete cognições, onde todos os conceitos do desejo e outros três reinos sem exceção se dissolvem no dharmadatu.
Homenagem a quem é adorada por Indra,
Agni, Brahma, Vayudeva, Visvakarman e Ishvara,
E elogiada em sua presença,
Por anfitriões de espíritos,
zumbi, gandharvas e yakshas.
A sexta homenagem é a Jigyed Chenmo, Tib. a vermelho-escura “Grande Senhora Terrífica”, que segura um phurba que brilha com a sílaba HUNG que destrói todos os males. Indra, o rei de deuses; Agni, o sábio; Brahma, o criador; Vayudeva, o deus do vento; o grande Ishvara e todos os grandes do mundo, e os guardiões principais das direções a adoram. Em frente a ela se ajoelham anfitriões de espíritos que prejudicam os seres pelo descaminho deles. Há espíritos que causam loucura e perda de memória, e espíritos que se transformam corpos de exército em zumbis. Há gandharvas do bardo e o do reino de Yama; yakshas como Semo que engana seduzindo; espíritos de rei que fazem os seres loucos e furiosos; e demônios de pishaca que comem carne. Todos este malfeitores esperam as ordens dela com humildade e respeito. A homenagem é prestada a Tara que esmaga as cabeças dos difícil domesticar, e os faz desfalecer no estado de dharmadhatu. O significado interno disto é que Indra e os outros deuses são a personificação de cinco elementos, e os espíritos são a personificação dos cinco agregados. A reverência deles simboliza a pureza dos elementos e agregados que são a base dos Buddhas masculino e feminino.
Homenagem a você, que destrói
as maléficas rodas mágicas,
Com os sons de TRAT e PHAT
pisando com o pé direito curvado e
o esquerdo estendido,
no brilho da luz flamejante do fogo
A sétima homenagem é a Tumo Zhenge
Methubma,Tib a “Inamovível Senhora Furiosa”, que evita guerras,
raios e chuvas de granizo entoando TRAT e PHAT que em sânscrito significar
“rasgar” e “cortar”. Estas sílabas confrontam as rodas mágicas
das ações más intencionais das oito classes de espíritos.
Eles evitam ataque de raios e chuvas de granizo, e destróem canhões
e outras armas de guerra. Descreve que ela foi além dos extremos
de samsara e nirvana pela sua compaixão e realização
de vacuidade, a perna direita dela está estendida e a perna esquerda
dela é voltada para dentro, e pisoteia seres malignos. Ela
conquista todos os medos de nirvana e samsara com o seu poder de realização
de vacuidade e compaixão. Ela é preta, e entre chamas.
Suas rugas coléricas são como ondas do mar. A homenagem
é prestada à senhora que brande uma mística espada
ardente segura sobre um loto azul que queima e reduz todos os inimigos
a cinzas. O significado interno da perna estendida e dobrada dela
são as cognições sensórias; quando as cognições
sensórias percebem e harmonizam os objetos sensórios, as
guerras do samsara surgem. Dizendo “lágrima e corta”, ela
corta o apego a objetos sensórios e os purifica. Esta é
a base dos Bodhisattvas masculino e feminino.
Homage to TURE, the great terrifying lady,
Who defeats the champions of demons.
Your frowning lotus face
Slays all foes without exception.
The eighth homage is to the dark red frowning lady, Zhen Megyalvai Palmo,Tib the “Invincible Fearless Lady”. We praise the lady who averts criticism and other harms, which are the source of humiliation caused by our afflictive emotion of pride. Her hand implement is a vajra . By reciting the mantra TURE, which means “Swift Lady”, another of her names declaiming her swift compassionate action, she arises in wrathful form from the tranquil dharmadhatu, and subjugates the demons difficult to tame: the afflictions, the aggregates, the lord of death, and the maras .
She transforms her blossoming lotus-like peaceful face into a wrathful, scowling face, and destroys the evil mind of outer enemies. She eliminates those who hate and abuse the dharma and its upholders, those who cause obstacles for practitioners, and those who harm sentient beings. In reality, she executes all foes without a trace: the afflictive obscurations that are the foes of liberation, and the knowable obscurations that are the foes of omniscience. The definitive meaning is that the base of the wrathful male and female deities, (the serving faculties) are the pure abiding nature of the four attributes of body, and the four classes of illusory conceptions. They eliminate the foes of omniscience: the knowable obscurations, and the foes of liberation: the obscuration of afflictive emotions.
Homage to you, who holds your fingers marvelously
In the mudra symbolizing the Triple Gem at
your heart.
Swirling masses of light adorn you,
Permeating every direction in beautiful circles.
The ninth praise is homage to Sengdeng Nagi Drolma,Tib the “Tara of the Rosewood Forest” who protects from all kinds of fears. Her color is dark green, with the dazzling radiance of emeralds. Her right hand is in the boon-giving mudra, and the thumb and ring finger of her left hand holds a blue lotus engraved with a wheel. Her remaining fingers are held gracefully upright at her heart in the mudra symbolizing the Triple Gem . The swirling wheel of light, (a metaphor for protection) adorns her like the finest of garments, and it protects like a shield against all torments. Likewise, all beings of the world in ten directions are protected from all kinds of fears by the all-pervasive light that beams from her body, clearing their fears in a display of extraordinary radiance.
The eight kinds of fears are:
1. The fear of elephants represents the power of ignorance. When ignorance grows strong, one ignores the law of cause and effect, indulges in alcohol, (here the use of alcohol is a symbolic of wrong view) and becomes crazy.
2. The fear of iron chains symbolizes habituation to lust and desire that bind together the senses and their objects.
3. The fear of pishaca demons signifies the doubt that steals the life force of nirvana, as it moves in the sky of ignorance, and the doubt that harms the understanding of ultimate meanings.
4. The fear of rivers (floods) is a symbol of desire, acting savagely. By the possession of spirits, the current of desire carries beings towards samsara in its tumultuous waves of birth, sick, aging and death caused by karmic wind.
5. The fear of fire represents the power of anger that burns the forest of virtue. Anger is the cause of anxiety, which in turn causes quarrels, disputes, and partialities.
6. The fear of robbery corresponds to the wrong views that steal the treasure of the supreme goal. This causes one to wander aimlessly in the barren ground of wrong view, (and to) believe in extremes and low ascetic practices.
7. The fear of reptiles represents jealousy, the poison of intolerance of another person’s prosperity. Jealousy results in everything becoming a cause for agitation.
8. The fear of lions. Signifies pride, the conceit of holding high ones own views and conduct. Pride causes one to (metaphorically) develop claws as sharp as a lion’s to belittle others.
These and their casual factors are the eight fears.
Another set of eight fears, which are the fruition of secondary afflictions are:
1. The fear of punishment by kings caused by
self-infatuation and harming others.
2. The fear of foes is caused by hypocrisy,
gloom, sloth and excitement.
3. The fear of evil spirits is caused by dishonesty
and deceit.
4. The fear of leprosy is caused by lack of
shame and dread of blame.
5. The fear of being lonely is caused by disbelief.
6. The fear of poverty is caused by stinginess.
7. The fear of thunder is caused by anger
and enmity.
8. The fear of failure is caused by indolence
and carelessness.
Homage is paid to the lady who protects us from these two sets of fears. The inner meaning is that her wheel of the three primordial wisdom-minds, (the wisdom-minds of emptiness, clarity and compassion, illustrated by the mudra symbolizing the Triple Gem) eliminates the nine bonds and other afflictions, which is a cause for accomplishing the fearless vajra of self-cognized luminosity.
Homage to you, lady who unf urls
Garlands of joyous majestic light from your
crown.
By your piercing laughter of TUTTARE,
You subjugate the world and maras.
The tenth homage is to Jigten Sumgyal,Tib “Victorious Over Three Worlds”, who subjugates worldly beings. She is red and holds a victory banner. Multi-colored lights radiate from her crown, giving perfect joy and fulfilling the temporal and ultimate wishes according to the desires of beings. By saying the TUTTARE mantra melodiously with the eight attributes of laughter, (of the wrathful deity) she confuses and subjugates the demonic lords of the (sensory god realm), who are known as the “Controllers of Other’s Emanation”. She also subjugates kings, ministers, sorcerers, and wealthy householders and leads them to the path of liberation. In the root text, “the outer phenomena change only when self-appearances transform.” Therefore, subjugation is possible if the intention of the spiritual mother (non-dual emptiness-compassion) is attained, and there is no alternate method. The inner meaning is the four joys subjugate demons and afflictions. The subjugation of the three doors by blissful primordial wisdom is subjugation of the three worlds.
Homage to you,
Who can summon hosts of the protectors of
earth.
By your frowning movements and HUNG syllable,
You bring freedom from all poverties.
The eleventh homage is to Thronyer Chenma,Tib the “Frowning Lady” who bestows wealth and dispels poverty. She summons the goddess of earth, the nagas, the god of wealth, yakshas and other lords of ten directions and their retinues to serve her activities. She is holds a treasure vase, and is orange in color. She is majestic, with a scowling face and a furrowed brow. Light radiates from the HUNG syllable at her heart, drawing in the wealth and prosperity of gods, nagas and humans. She showers the poor and needy with wealth, satisfying all their needs and freeing them from their sufferings. The inner meaning is that by purifying the earth-like ignorance that supports the world, the primordially perfect great merit is revealed, clearing samsara and nirvana of all poverty. This also indicates the Secret and Wisdom path.
Homage to you, whose diadem is a crescent moon,
All your adornments dazzle brightly.
Excellent perpetual light shines
From Amitabha at your topknot.
The twelfth homage is to Tara, Tashi Dongyed Dolma,Tib the “One Who Bestows Auspiciousness” who brings timely rain, helps with childbirth, and makes places auspicious. This golden Tara sits on blue lotus and holds an auspicious knot. From the rays of her crescent moon diadem, showers of nectar fall, improving crops and vegetation. Clear and brilliant white light radiates from all of her precious jewels and silken attire. Amitabha, the lord of her Buddha family sits on her black hair knot. From him too, boundless unceasing compassionate rays shine for the benefit of sentient beings. These rays bring a shower of auspicious signs and articles. They cleanse the poisonous bad omens of animate and inanimate existence, causing all beings and their environments to enjoy perfect, glorious, auspiciousness. The ultimate meaning of the first line is ‘direct perception,’ the second line means the ‘enhancing experience’ and the last two of the lines mean ‘the completion stage of the expansion of primordial wisdom and kayas of the fourth empowerment ,’(Word).
Homage to you, who dwells amidst garlands
Blazing like the fire at the
end of an eon.
With your right leg outstretched and left
leg drawn in
Your joyful turning destroys enemy forces.
The thirteenth homage is to Drapung Jomma,Tib the “Tara Who Averts War”. She averts wars and obstacles, and leads beings to victory in the war with form and formless enemies. She is red in color and dwells amidst garlands of wisdom fire swirling like the fire at the end of an eon. Her right leg is stretched out and left leg is drawn in. Sparks of fire fly from the prongs of the vajra she brandishes, subduing all harmful enemies. She comforts them by gathering them under the vajra-tent that protects them from their own evil. With every skillful means , she turns the wheel of dharma, according to the disposition of the beings to be tamed. She makes them content and joyous, and subdues the malefic forces of the two obscurations. The inner meaning is that this indicates the realization that “exhausts all phenomena”. Just as the fire at the end of the eon consumes the world, when the primordial wisdom swirls in dharmadhatu, the outer earth and stones, the inner animate body, and the secret conceptions are also exhausted. So the foes of the two obscurations are subjugated, and the joy of the great tranquility of the core of inner clarity of primordial wisdom that does not dwell in the extremes of samsara and nirvana is experienced.
Homage to you, who strikes the earth with your
palms,
And stamps upon it with your feet.
With wrathful grimaces and HUNG syllable,
You scatter the seven underworlds.
The fourteenth homage is to Thronyer Chenzed,Tib the “Wrathful Wrinkled (Frowning) Tara” who subdues the eight classes of harmful spirits and nine malignant spirit brothers. She is black like a dark night, and holds a wooden pestle upon a blue lotus. She makes the world tremble and quake by striking the mountains and islands with the palms of her hands and stamping upon them with her feet. By the power of her regal frowning, the resounding vibration of HUNG, and the glare from her radiant vajra light, which is like a fire-shower, she shatters the hearts and heads of all malignant spirits: samaya breakers, demons and others from the seven underworlds and above, and makes them faint into the state of dharmata . The seven underworlds, which are like layers of seven roofs, are: the abodes of demons, the general base, the higher base, the baseless, the specific base, the base of essence, the perfect base, and the pure base. In reality, the two soles striking symbolize striking the crucial point of the path of the non-duality of pristine wisdom and the basic sphere, which uproots the seven latencies or seven cognitions with their objects.
Homage to you, who is blissful, virtuous and
tranquil,
And enjoys the domain of peaceful nirvana
With (mantra) endowed perfectly with SVAHA
and OM
You destroy all awful non-virtuous karma.
The fifteenth homage is to Rabtu Zhima,Tib the “Perfect Pacifier”, who pacifies the obscuration of negative karma . She sits on blue lotus, and is peaceful. Her color is white like a crystal moon and she holds an anointing vase. She is free from the fruition of suffering, and as a result, she is blissful She has eliminated non-virtue, and as a result, she is virtuous. Her afflictions have ended, and as a result, she is tranquil. She has gone beyond the sufferings of the two obscurations and she enjoys and abides in the sphere of sublime tranquility. By her power of compassion, and power of reciting perfectly in accordance with the sadhana her twenty-three or eighteen syllable mantras, the five heinous negative karmas that make beings fall into the lower realms, and other karma that generates great sufferings are uprooted and purified. The mantra includes the additional syllables, OM at the beginning and SVAHA at the end. The ultimate meaning is that her blissfulness and other qualities are connected to the five wisdom minds: the wisdom of absolute space, mirror-like wisdom, the wisdom of equality, discriminating wisdom, and all-accomplishing wisdom.
Homage to you, who is surrounded by joyous
ones
Who completely scatter the bodies of enemies.
You liberate all with your speech, adorned
with ten syllables
And HUNG: your pristine awareness.
The sixteenth homage is to Drolma Barvai Odcan,Tib the “Tara Who Averts the Enemies and Mantra’s Spell,” who is red like the fire at the end of eon, sits on blue lotus, and holds a crossed vajra. She is surrounded by a host of vidyadharas and mendicants who have accomplished the practice of mantra and power of truthful speech and are endowed with perfect joy of samadhi. Their radiance scatters the bodies of the foes and overcomes the power of magical spells and the power of sorcery, destroying them without a trace. By reciting her mantra arrangement of the ten syllables, OM TARE and so on, she At the heart of the wrathful lady, awareness rests in the form of a HUNG radiating light that clears the outer, inner, and secret obscurations of the beings to be tamed. The ultimate meaning is that by subduing the foe of the impure appearance of our body, the awareness body of the Mother of the Victorious Ones is accomplished: the unchanging great blissful body endowed with the ten powers.
Homage to you whose seed syllable is HUNG
Who utters TURE and stamps your feet.
Causing Meru, Mandhara and Vindhya mountains
And the three worlds to tremble.
The seventeenth homage is to Dolma Pagmed Nonma,Tib the “Unfathomable Suppressor”, who averts harm from hunters, thieves, robbers and enemies. She is orange like saffron, sits on a blue lotus and holds a stupa . By saying TURE, stamping on the ground, and the radiating seed syllables from the HUNG at her heart, she shakes all the abodes of the great gods, including Mount Meru, Mandhara and Vindhya. The effect of her actions extends beyond the three thousand worlds. Her stamping causes the three realms: desire, form and formless, on the subterranean, terrestrial and celestial worlds, to quake and quiver. By the power of her frightening forces, she crushes butchers, thieves, and other enemies under her feet and gives peace to all beings. The ultimate meaning is that the quavering of the three worlds is purification of the three doors, (body, speech and mind).
Homage to you, holding a hare-marked full moon,
Shaped like the god’s ocean of nectar
By uttering TARE twice and PHAT
You dispel all poison without exception.
The eighteenth homage is to Maja Chenmo,Tib the “Great Peahen”, who averts and pacifies poison. She is as white as the moon, and sits on a blue lotus. In her left hand, she holds a full moon marked with a rabbit, which is the shape of the ocean of nectar of the god realm. With her radiance and her chanting of the mantra, OM TARE TUTTARE TURE SARVA VETRA TARA PHAT SVA HA, which has two TARES and a PHAT syllable, she clears all poisons, both animate and inanimate, without a trace. Generally, all obstacles arise from poisons, and the base of all the animate and inanimate poisons is our afflictions. She clears all the poisons of sentient beings without a trace with the medicine of the truth of reality.
Homage to you, on whom kings, congregations
of gods,
Minor gods, and kinaras rely.
Your armor of magnificent joy
Dispels all disputes and bad dreams.
The nineteenth is homage to Mipham Gyalmo,Tib the “Undefeated Queen”, who averts conflicts and bad dreams. She is white and holds a white umbrella. Indra, Brahma, gods of the desire and form realms, demons and local gods who harm beings, and the gods of mountains, lakes and trees who help beings, honor her without exception. In general, by the mantra that is blessed by her and the visualization of her body as armor, all conflicts and bad dreams can be averted. In particular, the multi-colored vajras and the sparkles they emit avert religious and political critics, and make their statements powerless. She wears a crown to symbolize honoring lamas as deities, actualization of primordial wisdom, and stabilization of bodhicitta. She wears earrings as a sign of refraining from the humiliation of lamas. Her armlets, bracelets, and anklets, six in number, signify that she refrains from killing insects. Her necklaces represent her perfect recitation of mantra. Her belt, lower garments and ornaments indicate that her body is endowed with bodhicitta. All of her ornaments are like fine armor, whose splendor can avert criticism and the bad dreams caused by the imbalance of the winds, channels and seminal essence . The inner meaning is that by having the karmic wind flow into the uma, the central channel, the experience of the armor of emptiness is actualized, averting the delusions that cause conflict and bad dreams.
Homage to you, whose two eyes, the sun and
the moon
Radiate sublime luminous light.
Uttering HARA twice and TUTTARA
You dispel all horrifying epidemics.
The twentieth homage is to Lhamo Rithrodma,Tib the “Mendicant Tara”, who averts all diseases. She is orange and her hand holds a vase of nectar on a blue lotus. Her left eye is like the full moon and her right eye is like the sun. Her right eye emits blazing rays that burn all the lords of diseases, (those who command the evil spirits that bring disease) like haystacks. Clear nectar flows from the moon, (her left eye) curing the causes and effects of diseases and epidemics. Her mantra, OM TARE TUTTARE TURE NAMA TARE NAMO HARA HUNG HARA SVA HA has two HARA sounds and a TUTTARA. The mantra can cure even the most dangerous incurable epidemics. The ultimate meaning is that if the mother-sphere of transcendent wisdom is realized, the most dangerous epidemics of afflictions, their causes and fruitions, can be cured.
Homage to you, who is adorned by three Suchnesses.
Perfectly endowed with the power of serenity.
Destroyer of demons, zombies and yakshas.
O TURE! Sublime excellent lady.
The twenty-first praise is the homage to Lhamo Odser Chenma,Tib the “Goddess with Brilliance”, who can restore the life force. She is white, her left hand is in the boon-giving mudra, and her right hand is in the refuge-giving mudra, holding a blue lotus on which sit the auspicious golden fishes. At her three places: crown, throat, and heart, are OM, AH, and HUNG, respectively, which form the sublime protection against all obstacles. The light rays from these letters protect the three doors of beings from the harm of all outer obstacles caused by evil forces, both form and formless. They also protect beings from the inner obstacles of ill health, and the secret obstacles of dualistic affliction. The rays have the power to pacify them without a trace. Particularly, the rays from the three letters can restore the life force stolen by spirits, zombies, and yakshas, and eliminate their harmful intentions and actions. The homage is to TURE, the great compassionate lady who acts swiftly for the benefit of sentient beings. The true meaning is that Tara has the power to guide the minds of beings to be tamed in the “three approaches to liberation”. These are: emptiness, attributelessness and aspirationlessness, or, the suchness of an entity, its nature and compassion, and the clearing of all its obscurations. Ultimately the vajra body, speech and mind are the primordially pure nature of all phenomena. By meditating on the sphere of the indivisibility of the three vajras, the demons, sufferings, zombies, and yakshas are transformed by the great bliss of primordial wisdom.
This is the praise to Her root mantra,
And the Twenty-One Homages.
The Benefits of Reciting the Praise
The wise one endowed with pure respect
for the goddess, Who recites these praises with perfect devotion Remembering
her in the evening and upon waking at dawn, Will be endowed with complete
freedom from fear.
A practitioner who recites the praise in the evening and at dawn, recalling
Tara’s qualities with pure devotion, and has the wisdom to discriminate
between good and bad will be protected from the sixteen fears. Others
will be endowed with complete freedom from all fears. It is also
said that we must meditate on her wrathful form in the evening to pacify
the harms of this life, and visualize her peaceful form at dawn and recite
the praises to save ourselves from rebirth in the lower realms.
All their sins will be pacified, Causing
destruction to all lower realms.
And the seven million Victorious Ones
Will quickly grant them empowerment.
Thus, they will attain greatness, and progress
To the stage of Buddhahood.
The daily practice of the Twenty-One Praises to Tara will cause all of
the practitioner’s sins to be pacified and purified. Those who recite
the praise will not experience the sufferings of the lower realms.
The seven million Victorious Ones who abide with the Noble Lady will swiftly
bless and empower the practitioners. In this life, the practitioners
of this praise will achieve the great bliss of place, body, retinue, and
the qualities of the dharma of transmitted precepts and realization.
They will swiftly attain the paths and bhumis, and reach the ultimate state
of enlightenment.
By remembering Her, the most violent
poisons Abiding in the earth or in beings Whether eaten or drunk
Will be completely removed.
At the conventional level, practitioners will be protected from terrible diseases, and the pain caused by aconite and other inanimate poisons. They will be protected from the poisonous fangs, horns, stings and bites of animals. The practice will also provide protection from the poisonous effect of the evil intentions of malignant spirits, protection from their touch, and the evil eye. By remembering the goddess and her mantra, the harmful effect of poisons whether they have been eaten or drunk will be nullified.
This can eliminate various sufferings Inflicted
by the spirits, epidemics, and poisons Even if done for the sake of other
beings.
The practice can easily eliminate the suffering inflicted by outer and
inner poisons, by dangerous epidemics and possession by evil spirits.
The same benefit can be achieved if the praise is recited for the sake
other beings.
On sincerely reciting twice, three times, and
seven times
The wish to have child will be fulfilled And
the desire for wealth can be achieved. All the wishes will be fulfilled
Every hindrance destroyed in its turn
We must
recite the praise twice, three and seven times in one session. We
can do the practice either two sessions a day: once during the day, and
once during the night, or three sessions during the day and three sessions
at night. The Vajra holders of India and Tibet teach that if one
practices the sadhana of “The Four Mandala Offerings ” in this way, the
desire to have children to continue one’s family line, or to provide students
to uphold the dharma lineage will be fulfilled. In the same way,
if one wishes to have wealth for the happiness of this life and the next,
excellent prosperity can easily be achieved. Likewise, any other
activities: siddhis , temporal desires and ultimate wishes will be fulfilled.
By the compassion of the Venerable Mother, unfavorable obstacles in the
future will not manifest, and harm will not arise from obstacles that have
already occurred. Since all purposes can be fully achieved, the wise
must practice this sadhana with enthusiasm.
By explaining the Twenty-One Praises
with devotion, May all access the ocean of siddhis, clear all obstacles
And have the auspiciousness of complete enlightenment, By swiftly having
a vision of Her face, embraced
By the unchanging bliss, endowed with all supreme attributes.
To summarize the text, the meaning of
the root mantra is shown in the form of praise. The twenty-one verses
of homage show the twenty-one manifestations of the goddess.
Thupten Shedrub Gyatso, who was a Tulku in one of the Palyul Monasteries, wrote this commentary. His present incarnation, Rago Chogtrul currently lives in Tibet.
Translation by Khenpo Tenzin Norgey ~ Spring,
2004,
Palyul Retreat Center, Mc Donough, NY USA
~Wood Monkey Year 2131