The Aspiration Prayer of Kuntuzangpo (Buddha Samantabhadra )

In the Dzogchen teachings, our true nature, that state of the Ground, is given the name the 'Primordial Buddha'. Sogyal Rinpoche writes, "[Kuntuzangpo] represents the absolute, naked, sky-like primordial purity of the nature of our mind".

He is depicted as a Buddha, sky-blue in colour, sitting in the vast expanse of space, and encircled by an aura of rainbow light. He is completely naked, meaning unstained by any trace of concept. His name, Kuntuzangpo in Tibetan, Samantabhadra in Sanskrit, means ‘always good', ‘always well’ or ‘unchanging goodness.’ What this signifies is that unchanging goodness, or fundamental goodness, is our ultimate nature.

In the closing verse of the amazing prayer it states:

‘During solar or lunar eclipses,

When clamor or earthquakes happen,

At the solstices, or at the turn of the year,

If we let ourselves arise as Samantabhadra

And recite this prayer within the hearing of all,

Through the aspiration of us yogic practitioners,

All sentient beings of the three realms

Will gradually become free from suffering

And then swiftly attain Buddhahood.

The prayer of Kuntuzangpo is a famous Dzogchen aspiration prayer from the Gongpa Zangthal. It is to be recited especially during a solar or lunar eclipse, an earthquake or the solstices.

This aspiration prayer comes from the Dzogchen tantra called the Tantra of the Great Perfection, which Shows the Penetrating Wisdom of Samantabhadra. In Tibetan, the short title of this tantra is Gongpa Zangthal Gyi Gyu, which means “The Tantra of Penetrating Wisdom” or “The Tantra of Transcendent Intention.

The Powerful Prayer of Aspiration

From the Tantra of the Great Perfection that Reveals the All-Penetrating Wisdom Mind of Samantabhadra

Revealed by Rigdzin Godem

Ho, nangsi khorde tamche kun

Ho, All that appears and exists, samsara and nirvana,

Zhi chik lam nyi drebu nyi

Has one ground, two paths and two forms of fruition,

Rik dang marik chotrul te

The magical displays of awareness and unawareness.

Kuntuzangpo monlam gyi

Through this, Samantabhadra’s prayer of aspiration,

Tamche choying podrang du

May all attain complete and perfect awakening,

Ngonpar dzok te tsang gya shok

Within the palace of dharmadhātu, the absolute sphere.

Kun gyi zhi ni dumajé

The basis of everything is uncompounded,

Rangjung long yang jo du me

A self-originating expanse, vast and inexpressible,

Khorde nyike ming me do

Beyond the names ‘saṃsara’ and ‘nirvaṇa,

Denyi rik na sangye te

This itself, when seen, is awakening.

Marik semchen khorwar khyam

But in their ignorance beings wander in saṃsara.

Kham sum semchen tamche kyi

May all sentient beings throughout the three realms

Jome zhi don rikpar shok

Realise the meaning of the ineffable ground

Kuntuzangpo nga yi kyang

I, Samantabhadra, know the ground’s reality,

Gyukyen mepa zhi yi don

Which is without cause or condition,

Denyi zhi la rangjung rik

It originates by itself within this very ground,

Chinang drokur kyon matak

Is unspoilt by perspective,1 supposition or denial,

Drenme munpé drib ma go

And unobscured by the darkness of unmindful delusion.

Dechir rangnang kyon mago

That which is self-manifest is thus without fault.

Rangrig so la nepa la

When abiding in genuine intrinsic awareness,

Si sum jik kyang ngang trakme

There is no fear, even at the triple world’s demise

Doyon nga la chakpame

Nor is there attachment to the five sensory delights.

Tokme shepa rangjung la

In self-originating awareness free of concepts,

Dope zuk dang duk nga me

There is neither solid form nor the five poisons.

Rigpe salcha magakpa

The unobstructed clarity of awareness

Ngowo chik la yeshe nga

Is one in essence and fivefold in wisdom.

Yeshe ngapo minpa le

Through the ripening of the five wisdoms,

Tokme sangye rik nga jung

The five original buddha families arise.

De le yeshe ta gyepe

And through wisdom’s further expansion

Sangye zhibchu tsanyi jung

The forty-two peaceful buddhas emerge.

Yeshe nga yi tsal sharwe

With the upsurge of fivefold wisdom’s power,

Traktung drukchu tampa jung

The sixty blood-drinking herukas appear.

Dechir zhi rik trul manyong

Thus, ground awareness has never known delusion.

Tokme sangye nga yinpe

I am the primordial buddha and therefore

Nga yi monlam tabpa yi

Through this, my prayer of aspiration,

Kham sum khorwe semchen gyi

May beings of saṃsara’s three realms

Rangjung rigpa ngoshe ne

Recognise self-originating awareness,

Yeshe chenpo ta gye shok

So that vast wisdom may be perfected.

Ngayi trulpa gyun miche

Continuously my emanations will appear

Jewa trak gya samye gye

In their many billions, beyond imagining,

Gangla gang dul natsok ton

Manifest in varied ways according to need.

Nga yi tukje monlam gyi

Through this, my compassionate aspiration,

Kham sum khorwé semchen kun

May all the beings of saṃsāra’s three realms

Rik druk ne ne tonpar shok

Escape their plight among the six classes.

Dangpo semchen trulpa nam

From the very first, since awareness does not dawn

Zhi la rigpa masharwe

For deluded beings within the ground,

Chiyang drenme tomme wa

They are entirely mindless and confused.

Deka marik trulpe gyu

This itself is unawareness, delusion’s cause.

De la he kyi gyalwa le

And then, as if out of a sudden daze,

Ngang trak shepa za zi gyu

There is anxiety and mental disquiet,

De le dakzhen drar dzin kye

From which notions of self and other and enmity appear.

Bakchak rimzhin tepa le

As this habitual tendency is then reinforced,

Khorwa luk su jukpa jung

Saṃsara unfolds in its regular progression.

De le nyonmong duk nga gye

Thus, mind’s afflictions, the five poisons, develop,

Duk nge le la gyün cheme

And actions born of these five poisons never end.

Dechir semchen trulpe zhi

Therefore, since the basis for beings’ delusion

Drenme marik yinpe chir

Is a lack of mindfulness, an absence of awareness,

Sangye nga yi monlam gyi

Through this, my aspiration as a buddha,

Kun gyi rigpa rang she shok

May all beings recognise their own awareness.

Ihenchik kyepe marikpa

The unawareness that is co-emergent

Shepa drenme yengpa yin

Is a state of mindlessness, distraction.

Kuntu takpe marikpa

The unawareness that designates

Dakzhen nyisu dzinpa yin

Is dualistic clinging to self and other.

lhenchik küntak marik nyi

These two, co-emergent and designating unawareness,

Semchen kun gyi trul zhi yin

Provide the basis for the delusion of all beings.

Sangye nga yi monlam gyi

Now through this, my aspiration as a Buddha,

Khorwe semchen tamche kyi

May the dark and murky gloom of mindlessness

Drenme tibpe munpa sang

Among all sentient beings in saṃsara be dispelled;

Nyi su dzinpé shepa dang

May their dualistic perceptions be purified;

Rigpe rang ngoshepar shok

And may they recognise their very own awareness.

Nyidzin lo ni tetsom te

A mind of dualistic clinging is one of doubt.

Zhenpa tramo kyepa le

From subtle attachment, once it has arisen,

Bakchak tukpo rimgyi te

Habitual tendencies gradually gain strength.

Ze nor go dang ne dang drok

Food, wealth, clothing, home and companions,

Doyon nga dang jampe nyen

The pleasures of the five senses, or dear relations

Yi ong chakpe dope dung

Whatever is attractive brings the torment of desire.

Dedak jikten trulpa tee

These are the delusions of the world.

Zungdzin le la ze tame

Actions based on dualistic clinging are unending.

Zhenpe drebu minpé tse

When the fruits of attachment come to ripen,

Kam chak dungwe yidak su

They bring birth as a preta tormented by desire.

Kye ne trekom ya re nga

How wretched are the pains of hunger and thirst,

Sangye nga yi monlam gyi

Now through this, my aspiration as a Buddha,

Dochak zhenpe semchen nam

May beings beset by craving and attachment

Dope dungwa chir mapang

Neither cast aside the torment of desire

Dochak zhenpa tsur malang

Nor pursue the craving of attachment.

Shepa rang sor lopa yi

But by allowing the mind to relax just as it is,

Rigpa rang so zin gyur ne

May they capture the natural state of awareness

Kuntok yeshe tobpar shok

And gain the wisdom of perfect discernment.

Chirol yul gyi nangwa la

Through the subtle stirrings of anxiety and fear

Jiktrak shepa tramo gyu

Towards the appearance of external objects

Dangwe bakchak tepa le

Habitual tendencies of aversion are reinforced,

Drar dzin dek so hrakpa kye

Opening the way to enmity, injury and slaughter.

Zhedang drebu minpe tse

When the fruits of aggression come to ripen,

Nyalwe tso sek duk re ngal

How harrowing will be the boilings and burnings of hell,

Sangye nga yi monlam gyi

Now through this, my aspiration as a Buddha,

Dro druk semchen tamche kyi

May all the sentient beings of the six realms

Zhedang drakpo kyepe tse

Whenever they are beset by intense aggression,

Panglang mija rang sor lo

Neither reject nor indulge it, but relax therein,

Rigpa rang so zin gyur ne

Capture the natural state of their own awareness,

Salwe yeshe tobpar shok

And gain the wisdom of lucid clarity.

Rangsem khengpar gyurpa la

When the mind grows conceited

Zhen la drensem mepe lo

It brings thoughts of rivalry and disdain,

Ngagyal drakpo sem kyepe

And the arising of intense pride

Dakzhen tabtso dukngal nyong

Leads to the suffering of quarrels and disputes.

Le de drebu minpe tse

When the fruits of such karma come to ripen

Po tung nyongwe lha ru kye

They bring birth as a deva subject to passage and fall.

Sangye nga yi monlam gyi

Now through this, my aspiration as a Buddha,

Khengsem kyepe semchen nam

May all sentient beings in whom conceit is born

Detse shepa rang sor lo

Relax their minds there and then,

Rigpa rang so zin gyur ne

Capture the natural state of their own awareness

Nyampa nyi kyi don tok shok

And realise the true meaning of equality

Nyidzin tepe bakchak kyi

Habitual tendencies of intense dualistic clinging

Dak to zhen mo zuk ku le

Bring about the pain of self-flattery and contempt,

Tabtso drensem tepa le

And by inflaming conflict, dispute and competition,

So cho lhamin ne su kye

Lead to birth in the asura realm of slaughter and mutilation,

Drebu nyalwe ne su tung

Which in turn results in descent to the domains of hell.

Sangye nga yi monlam gyi

Now through this, my aspiration as a buddha,

Drensem tabtso kyepa nam

May those in whom rivalry and antagonism take root

Drar dzin mija rang sor lo

Not regard them as enemies but relax there and then,

Shepa rang so zin gyur ne

Capture the natural state of their own awareness

Trinle tokme yeshe shok

And gain the wisdom of unimpeded activity.

Drenme tangnyom yengpa yi

Mindlessness, indifference, distraction,

Tib dang muk dang jepa dang

Dullness, drowsiness, oblivion,

Gyal dang lelo timukpe

Insensibility, laziness and stupidity

Drebu kyabme jolsong khyam

Result in helpless animal wandering.

Sangye nga yi monlam gyi

Now through this, my aspiration as a buddha,

Timuk jingpe munpa la

May the light of clear cognizance arise

Drenpa salwe dang sharwe

In those plunged into stupidity’s gloom,

Tokme yeshe tobpar shok

And may they gain wisdom free of thought.

 Kham sum semchen tamche kun

All sentient beings throughout the three realms

Kunzhi sangye nga dang nyam

Are equal to me, the buddha, in the ground of all,

Drenme trulpe zhi ru song

Yet for them it is but a base of mindless delusion.

Danta donme le la cho

And now they engage in meaningless pursuits,

Le druk milam trulpa dra

With sixfold karma as if deceived by a dream.

Nga ni sangye tokma yin

Yet I am the primordial buddha,

Dro druk trulpe dulwe chir

Guide to the six classes through my emanations.

Kuntuzangpo monlam gyi

Through this, Samantabhadra’s prayer of aspiration,

Semchen tamche malupa

May all sentient beings without exception

Cho kyi ying su tsang gya shok

Awaken within the dharmadhātu, the absolute sphere.

A ho

Aho

Chinche naljor tobchen gyi

Henceforth, whenever a powerful yogi,

trulme rigpa rangsal ne

With naturally clear, undeluded awareness,

Monlam tobchen di tabpe

Recites this powerful aspiration,

Di to semchen tamche kun

All sentient beings who hear it

Kyewa sum ne ngon tsang gya

Will awaken within the course of three lives.

Nyida za yi zinpa am

When Rāhu seizes the sun or moon,

Dra dang sayo jungwa am

Whenever the earth rumbles or quakes,

Nyima dok gyur lopo du

At the solstices or close of the year,

Rangnyi kuntuzangpor kye

Visualize yourself as Samantabhadra,

Kun gyi to sar di jo na

And chant this aloud so all may hear.

Kham sum semchen tamche la

Then all the beings of the three realms

Naljor de yi monlam gyi

Will, through the yogi’s prayer of aspiration,

Dukngal rimzhin drol ne kyang

Gradually be freed from their suffering

Ta ru sangye tobpar gyur

And ultimately awaken as a Buddha

This was extracted from the nineteenth chapter of the Tantra of the Great Perfection that Reveals the All-Penetrating Wisdom Mind of Samantabhadra, which teaches that through making a powerful prayer of aspiration all sentient beings cannot but awaken.

Dana (Donations for our Buddhist research and development) 

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?  

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in the year 2008, we had been effortlessly providing free distribution of Dharma posts and articles throughout the previous 13 years.  We have exceptionally constrained supports and do not receive subsidized or funding from people in general. 

Please help us and to develop our Dharma activities that will not only benefit you, but to all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us to enhance our work and to accomplish for a better and brighter prospect to come. 

Thank you for reading, may you find peace and great bliss. With your support it helps to spread the Buddha’s precious teachings and turning the Dharma wheels in the world.

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness and death.

*Note

I do not own or infringe any copyright of the picture(s).

Picture(s) courtesy and credit to the rightful distributors and or studios.

Picture(s) is/are intended for editorial use only.

The Marici Bodhisattva Sutra Spoken by Buddha Shakyamuni

 

The Marici Bodhisattva Sutra Spoken by Buddha Shakyamuni

Thus I have heard, at one time, the Buddha was in Shravasti at Jetavana Grove, together with twelve hundred fifty great Bhikshus.

At the time, the Buddha told the Bhikshus: There is a Goddess named Maricopa, who comes before the sun.

Marici cannot be seen, caught , harmed or bound by anyone.

Nobody can make her indebted to anyone,

Nobody can take advantage of Marici.

The Buddha told the Bhikshus:

If one know the name of Marici,

One also cannot be seen, caught, harmed , or bound.

Nobody can make one indebted to anyone,

Nobody can take advantage of one.

The Buddha told the Bhikshus:

Any virtuous man or virtuous woman,

Who hears the name of Marici, should recite:

I, disciple………….., know the name of Marici,

Thus, nobody can see me, catch me, harm me, or bind me.

Nobody can make me indebted to anyone,

Nobody can take advantage of me.

At that moment, the Buddha recited this mantra:

dan-zhi-ta, an-jia-mo-si, mo-jia-mo-si,

zhi-po-lou-mo-si, mo-he-zhi-po-luo-mo-si,

an-duo-li-ta, namo, so-ha.

Project me while travelling,

Protect me when not travelling,

Protect me at daytime,

Protect me at nighttime,

Protect me in the enemy's house,

Protect me from political oppression,

Protect me from robbery,

Protect me from all misfortune everywhere at all times, disciple …………, so-ha.

The Buddha told the Bhikshus:

"Any virtuous man, virtuous woman, Bhikshu, Bhikshuni, Upasaka, Upasika, king, minister, citizen, and so on, who hears the mantra of Marici and sincerely recites it, will not be harmed by any dangers aforesaid."

The Buddha told the Bhikshus:

"If one can transcribe this sutra, recite it, uphold it,

Insert it into one's hair or clothes to carry it at all times, then

All disasters will disappear, and nothing will dare to obstruct one;

After the Bhikshus heard the Buddha's teaching, they were filled with joy and upheld this teaching."

Please visit our Marici Bodhisattva prayer on YouTube here :

https://youtu.be/disjOlZz3_Q

Dana (Donations for our Buddhist research and development) 

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?  

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in the year 2008, we had been effortlessly providing free distribution of Dharma posts and articles throughout the previous 13 years.  We have exceptionally constrained supports and do not receive subsidized or funding from people in general. 

Please help us and to develop our Dharma activities that will not only benefit you, but to all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us to enhance our work and to accomplish for a better and brighter prospect to come. 

Thank you for reading, may you find peace and great bliss. With your support it helps to spread the Buddha’s precious teachings and turning the Dharma wheels in the world.

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness and death.

*Note

I do not own or infringe any copyright of the picture(s).

Picture(s) courtesy and credit to the rightful distributors and or studios.

Picture(s) is/are intended for editorial use only.

Serkyem and Torma Offering (2/2)

Serkyem (Golden Drink Offering) is also known as Dharmapala Offering. Serkyem are used for ritual offering to Protector deities and guardian. Serkyems comprises of two pieces, a chalice and a basin for overflowing. A serkyem is most commonly filled w/ tea or wine and other tsok substances and offered to the Dharma protectors for the continuous protection and spread of the holy teachings of the Buddha. In the Tibetan language "Ser" means gold and "Kyem" means drink.

The Serkyem Offering Container

When we make our offering to the Guardians of the Dharma, we use what is known as a serkyem (gser skyem, the golden beverage).  A serkyem consists of two pieces stacked;  a tall, thin chalice placed inside a container. 

How to Arrange the Offering

When you are making offerings to the Protectors, the cup/chalice should be placed upright and black tea or dark alcohol (like dark rum) is poured in and a small amount of raw mixed grains is added. The liquid is poured into the top of the chalice and allowed to overflow into the bottom. The top offering represents the offering to the Three Roots—Lama, Yidam and Dakini and the bottom the offering to the Protectors.

You let the tea run over into the bottom from the top symbolizing the offering from the Three Roots to the Protectors.  Add some mixed grains to both the top and bottom of the serkyem representing food offerings.  The offering should be arranged in a calm and respectful manner.  When it is placed on the shrine it is always offered together with incense.  

When the serkyem is not being used the chalice should be cleaned and placed on its side within the bottom dish beside the shrine (not on the shrine). It is important to not leave the cup upright and empty on the shrine because this would be inauspicious.

Making the Offering

When it is time to perform the Protectors’ offering prayer,  the serkyem is offered while visualizing ourselves as the deity. While maintaining the Vajra pride of being the deity, light rays issue forth from your heart purifying, consecrating, and vastly multiplying your offering. Your offering has now been transformed into the drink of nectar that delights the senses. 

Once you have completed all the closing prayers, take the serkyem outside and hold the top in one hand and the bottom in the other. First offer the top liquid in an upward motion away from you. While you are doing this visualize that you are making offerings to the Three Roots and they are receiving it and then offer the bottom liquid in the same way, however, this time you visualize that you are making offerings to the Protectors.

In both cases, feel that they are delighted with your offerings and accept your offering of the golden drink and food. If circumstances don't permit you to make the offering outside right away pour the liquid into a clean container and make the offering in a nearby park when you have time. You can let it accumulate for a few days.  In a group practice, the Chopon makes the offering outside immediately after the Protector’s practice is completed. 

In summation, through the power of our offering we are beseeching and commanding the Protectors to uphold their vow to support the flourishing and the spread of the Dharma teachings and support practitioners by making everything auspicious. Protectors are very lineage specific and are like allied energies supporting the Dharma. 

Dana (Donations for our Buddhist research and development) 

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?  

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in the year 2008, we had been effortlessly providing free distribution of Dharma posts and articles throughout the previous 13 years.  We have exceptionally constrained supports and do not receive subsidized or funding from people in general. 

Please help us and to develop our Dharma activities that will not only benefit you, but to all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us to enhance our work and to accomplish for a better and brighter prospect to come. 

Thank you for reading, may you find peace and great bliss. With your support it helps to spread the Buddha’s precious teachings and turning the Dharma wheels in the world.

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness and death.

*Note

I do not own or infringe any copyright of the picture(s).

Picture(s) courtesy and credit to the rightful distributors and or studios.

Picture(s) is/are intended for editorial use only.

White Tara - The Goddess of Longevity, Health, Healing And Compassion

 

The White Tara (Sanskrit: Sitatara; Tibetan: Sgrol-dkar). She symbolizes purity and is often represented standing at the right hand of her consort, Avalokiteshvara, or seated with legs crossed, holding a full-blown lotus. She is generally shown with a third eye.

The two most popular Tara are Green Tara and White Tara. Tara’s name in Tibetan is Dolma, and you can see then that White Tara’s Tibetan name, Dolkar, is a short form of Dolma Karpo, which means White Dolma.

Tibetans pray to White Tara especially for health, healing and longevity. She offers healing of our wounds, whether it is our bodies or our minds that have been hurt.

White Tara, known as Sita Tara in Sanskrit, is worshipped as the mother of all Buddhas and an embodiment of the maternal aspect of compassion. Her white color is a symbol of purity, the immaculate truth of the Dharma and perfectly pure wisdom. 

She is also associated with long life, the healing of physical and mental illnesses, and the elimination of difficulties that appear on the road to the ultimate goal of enlightenment. Her power is related to the prevention of accidents, natural disasters, lack of physical vitality, and anything that could endanger life.

The white form of Tara is very popular in Tibet, where she is known as Drolma Karmo or Drolkar. In the pantheon of Tibetan Buddhism, she serves as the main deity of longevity together with Amitayus and Ushnishavijaya. Tibetans worship Tara as one of the most important deities along with Avalokiteshvara, the Bodhisattva of compassion. They recognize her enlightened nature reincarnated in women with extraordinary qualities. 

You might have obstacles in your life that could cause your untimely death. If the obstacles are due to your good karma and merit being exhausted, then in order to prolong your life now and to have longevity in future lives, you need to practice powerful ways to collect a lot of merit, such as taking long life initiations, reciting the mantras of long life deities, saving the lives of animals and people, offering medicine to people and taking care of sick people, offering food, clothing and shelter to the poor people. 

If the obstacles in your life and untimely death are due to negative karma, the solution is to purify it. You can also make butter lamp (light) offerings to the Triple Gem. Butter lamp offerings help you develop Dharma wisdom and clairvoyance due to their nature of dispelling the darkness around holy objects. White Tara is extremely powerful.

Green Tara and White Tara both are very close to sentient beings, like a mother to her children. She is very quick to fulfill our wishes and to grant us happiness and a long life, as well as to help us develop wisdom. By taking refuge in Tara and practicing meditation, visualizations, and having faith, you have the power to remove obstacles to your life and to prolong your life.

Tara is closely related to Chenrezig (Avalokitesvara), the Bodhisattva of Compassion. One story of her origin says that she was born from Chenrezig’s compassionate tears.   People also think of her as the female manifestation of Chenrezig, or his consort.

Though all the manifestations of Tara share the characteristic of compassion through this connection to Chenrezig, it is White Tara, who is most closely linked to his essential compassionate nature.

Her pure compassion for our suffering, which is thought to be greater even than a mother’s love for her child, is symbolized in images of White Tara by her white color. Her whiteness also indicate the “undifferentiated truth of the Dharma.

In comparison to Green Tara, who is shown seated with one leg on the ground, ready to come to our defense, White Tara is seated in the more meditative diamond lotus position, with both legs folded under her, and her feet facing skyward. White Tara has 7 eyes — with an eye in her forehead, and one on each hand and foot — symbolizing her compassionate vigilance to see all the suffering of the world.

Her left hand is in the protective mudras and her right in the wish-granting mudra. In her left hand, she usually holds a stem of the Utpala lotus flower with three blossoms. One blossom is represented as a seed, a second as ready to bloom, and the third in full bloom. These represent the Buddhas of the past, future and the present. Often, a small image of Amitabha, a Buddha is known for longevity, is portrayed as seated in White Tara’s headdress or slightly above her head.

White Tara Mantra

The White Tara mantra has a number of variations, but a common one in its Sanskrit form is:

Om Tare tuttare Ture Mama Ayuh-Punya-Jnana-Pustim Kuru Svaha.

White Tara Mantra meaning on syllables

As a variant form of Green Tara, her mantra begins very similarly. But added to the play on the name of Tara are several words connected with long life and wellbeing.

Om it can also be reflective of an awareness of the surrounding universe. It is used at the start of many mantras.

Tare this is representative of salvation from suffering and other forms of mundane dangers. Tara is very often depicted as being one who can alleviate suffering from accidents, crime, and natural disasters.

Tuttare is representative of the delivered down the right spiritual path and the need for protection from dangers to the spirit. Delusion, hatred, and greed are the three primary spiritual dangers that are responsible for suffering in us all.

Ture this is representative of the deliverance of the true spiritual path of a Bodhisattva. With this syllable, Tara is said to liberate us from the suffering we are inflicted with while helping us to progress along the path that will allow us to have compassion for others.

Mama means “mine” and indicates that you’d like to possess these qualities of long life, merit, wisdom, happiness, etc. You can of course choose to wish these qualities for someone else — perhaps for a teacher or for a loved one who is ill.

Ayuh is long life (as in Ayurvedic medicine).

Punya means the merit that comes from living life ethically, and this merit is said to help one to live long and happily.

Jnana is wisdom.

Puntim means wealth, abundance, or increase.

Kuru is a mythical land to the north of the Himalayas, which was said to be a land of long life and happiness (it may have been the original northern home of the Aryans). Perhaps the association with the mythical realm of Kuru doesn’t hurt when doing the mantra. But here the word kuru is a verb form meaning “do it!” or “make it so!” With this “make it so!” we’re imploring White Tara for an increase in wisdom, merit, and long life so that we can gain enlightenment and help all sentient beings.

Svaha is said to be representative of “allow the meaning of this mantra to take root in my mind.”It is also an exclamation meaning “hail” or “may blessings be upon” and is a common ending to Buddhist mantras. So after making the rather bold request of White Tara above, we end with an equally emphatic salutation.

Click below to play our YouTube video of the White Tara Mantra:

https://youtu.be/vqIJZPpJE9Q

Benefits of Chanting White Tara Mantra

White Tara is popular because it is known for giving a blessing for long life. For this reason, many practitioners receive an initiation into the White Tara and perform the appropriate practice when they become sick. She will come to their aid and save them from illness and death.

Green Tara and White Tara both are the flawless expression of the inseparability of emptiness, awareness, and compassion. Just as you use a mirror to see your face, Tara meditation is a means of seeing the true face of your mind, devoid of any trace of delusion.”

White Tara is extremely powerful. Tara is very close to sentient beings, like a mother to her children. She is very quick to fulfill our wishes and to grant us happiness and long life, as well as to help us develop wisdom. By taking refuge in Mother Tara and practicing meditation, visualizations and having faith, you have the power to remove obstacles to your life and to prolong your life.” 

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Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness and death.

*Note

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