Urban yogi

In Yogi of Tibet a big question was ask to Garchen Rinpoche, do you think the yogi will recover and Garchen Rinpoche reply yes this knowledge are not lost and yogi start to already recover .

When you ask Lama Ole on what is modern Yogi he reply because we have to travel to see our lama, sometimes we have also to meditate in hard condition during this time of we have to work and sustain ourself .

When we look to others dharma on the Guru Grand Sahib an interesting fact appear, when Nanak talk to the yogi of tibet and told him, now yogi will be in house holder and still practice as yogi.

A recent example of urban yogi is Russel Brand who as cut is addiction and become a great yoga practitioner.

So that not any more a legend urban yogi are there, you can see lot of Nakgpa from Kagyu and Nigmapas taking Nakgpa vows in the west, even more deeper meditation and yoga are part of everyday no more like an entertainment but like life style.

Yogi raise in our time also for one reason because like many of us realize our modern society don't necessary bring what we need and we look for the real solution inside us and great Lamas like Karmapa Trinley Thaye Dorje, Garchen Rinpoche, Tenzing Wangmal Rinpoche and many more make this great yogi tradition accessible to everybody.

Yogi stay no more in cave but stay everywhere around the world and still visit secreted site as Bodhgaya or modern sometimes scary society like samsara and nirvana got two side coin.  

H.H.17th Karmapa celebrated his birthday with blind children

Happy vesak

Many path but one way

Talk about the time I study religions, since I was almost 11, I have study almost everything from the Esoteric, Witchcraft, Alchemy to the Christianity, Islam, Sufism, Hinduism, Buddhism and Toa, Budo, to finally keep my heart to the Tibetan buddhism, Tao and Budo.

In buddhism I have start in the deep roots of Theravada and Zen, in Tibetan Buddhism I took refuge in Karma and Drikung Kaguy and Dzongchen nyingmapa lineages, keeping my Kagyu view I define myself as Rime practitioner, I keep my deep roots kagyu and take teaching from all the lama help me to go forward into the path, my main point is at the end have take refuge in fours schools of Tibetan Buddhism.

Later on I was in deep poverty and I was practising what my lama told me but I found some deep help by a Sikh guru who was taking care of the Sikh temple in the town I was living and give me the best ever teaching for our time, “whatever path you like to practice you must free yourself from the daily obligation Sikh are all business man for only one reason practice the way and helping the community” that advice have sound me really important in our time so I have start to work toward my financial freedom, taking Marpa teaching on my side, later on this I deeply realise for my view there's no Karma or Drikung Kagyu as all the Kagyu schools got the same lineage master as Tilopa, Naropa, Marpa, Milarepa then the Lineage master, for me was clear that I can have teaching from all this lineage masters as there are all Kagyu so for me now there only Kagyu.

All this story to come on what's happening to our world today, some of us make war in a name of whatever and kill innocents, so others following stupid ideological politics and destroy holly temples in Lhassa, some others again are brothers living in same country do what do the Nazy in past because it's was written the land was there land.

Humanity are complicate animal and like to follow what he trust is the path of happiness, whatever you believe in or not you still always make choice of your own believe system, if we take the North Korea and Red China they believe the communist will heal the world of the horrible people are capitalism, but in the way the make slave Tibetan people, North Korean people are brain wash since day one so that clearly not the path of happiness.

Take another view in the west who not believe in path still believe in science, but that a believe and we think rational and live in our material world in some way that good, we are not doom like the North Korean or Red Chinese and not fools, but in another way, all kind of divorces, all kind of murderer all kind of poverty are still in the modern world so do this the path to happiness, do science solve everything no, even science got limit.

So another way there's those who's looking for something God or Enlightenment whatever but whatever the label we practice there's two master lead of this compassion and wisdom, if there's missing one of the two maybe we should ask ourself do I practice the right things, that big difference between the two other path before ideological don't have any wisdom and compassion, scientific have material wisdom but not the deep wisdom of the buddhas and compassion there compassion is limited.

Whatever path we follow, we not follow blindly that another mistakes of those who follow the path and get back the ideological path, we have to study and not understand by our knowledge or academic knowledge but understand by our heart deep in our heart, some religious text as the buddha teaching, the tao or guru granth sahib and koran are not text we can understand just like that, we have to learn it take it deep to our heart and meditate and we have to put in application but at the end that same things if at the end that lead to sufferance toward self and others may we should check again this teaching and meditate more, until we clearly understand what is real compassion and wisdom.

We all look for happiness no mater what the way we take we all looking for the same things, but whatever path you take to look for happiness if at the end you are even less happy and also others around you are less happy check your path because maybe you are not in the right path to happiness.  

A River That Cannot Be Frozen

by his Eminence Garchen Rinpoche

You are so fortunate to have met the Dharma with devotion. The essence of Dharma is the two

bodhicittas: relative bodhicitta is the noble mind focussing on others; ultimate bodhicitta is

emptiness - looking at your own mind.

If you find it difficult to see your own mind, it is due to obscuration which come from afflicting

emotions. Transcendent wisdom dispels afflicting emotions. That wisdom is the blessing of the

lama. To receive the lama's blessing you need the sun of devotion, which in turn gives rise to

compassion. A drop of tear by the force of devotion purifies or dispels a mountain of

obscuration.

Generally speaking, Buddha and sentient beings are like one river. Buddha, however, realizes the

nature of the self and, free from doubt, sees that all the activities of samsara are like a dream or

illusion. Buddha's mind abides like the nature of space, like a river that cannot be frozen.

Sentient beings, on the other hand, have not realized their own nature, and their minds are

influenced by conditions which cause afflicting emotions. This is like meeting very cold water

and freezing, the ice then becoming like a rock that cannot be broken.

If the heat of devotion and compassion melts this frozen mind, one will realize there is no

difference between oneself and Buddha. Therefore, the single most important source of blessings

is devotion. It is like a hundred rivers going under one bridge.

When you look at your mind just after strong devotion, that awareness is the cause of attaining

enlightenment. Within that, look again at the very face of awareness. It dissolves into emptiness -

both subject and object. A beginner does not believe it, but this dissolution is Buddhahood.

Therefore, Tilopa said, "Seeing nothing is the supreme insight."

It will not last long, so meditate for a short time, again and again each session. This will dispel

obstacles and enhance your meditation.

Devotion is the single essential point. When you practice devotion, visualize the lama in front of

you in space as actually residing there. The lama's mind is Buddha, so when you supplicate, the

blessing will be definite, and the lama will keep you in his or her mind.

[This Mahamudra teaching was written by Garchen Rinpoche at Gon Gar, Nangchen (in Kham,

Tibet), in August 1995 for James Pittard. Venerable Khenchen Konchog Gyaltshen Rinpoche

subsequently translated it at Jangchub Ling, Dehra Dun, India in September, 1995. This

translation was first published in the quarterly newsletter of the Tibetan Meditation Center-

"Dharma Wheel," Spring 1996]

Buddhist in love

finally after a weeks of meditation on this post and thinking to the right view to give I finally made this post.

Ok so the tricky questions of relationship and everything go with it, on my personal experience relationship have learned me a lot in all points .

When I see some great masters like the Sakyong Mipham Rinpoche or Trinley Tulku Rinpoche have great relationship that give me hope to yes we can.

But maybe we should think before jump on our future Daka or Dakini, because relationship is hard work and in that with partner we have to learn how to develop the 6 paramitas what is not clearly easy sometimes.

If we look to the masters from the past and now, just have look to Marpa life is relationship was not easy with Dagema, if we look now how many story do you heard about Lamas and there wife a lot.

So relationship start first with ourself like everything we do first we should appreciate our qualities to them see them reflect around us.

Dorzin Rinpoche gave me ones this advices and I keep in my heart all time now, he told me real relationship isn't part of envy or attraction is unconditional love, that the hard part because we all are attract full of envy by this lovely smile of someone whatever it's but at the end when we start a relationship we should think that have to be a win win situation no one have to lose something.

So unconditional love is something we learn to develop each day even more, we have to work both on ourself and be the best for others.

But sometimes relation fade away and sometime whatever good things we can put in if that have to be finish we have also to know how to let go.

Relationship are work of everyday, to find the our Daka/Dakini we have to find ourself, Daren Hardy say that you want to find the perfect relationship find what you like them find what's matching and what's not matching, them work on the qualities you can develop then you find the right person.

To find ourself and our perfect mirror sometimes is work of everyday but for some prefer walk alone some prefer be in yab yum, in my personal choice I prefer to live with a Dakini even if sometime it's hell because we have to deal with our own interior and exterior conflict at the end we can learn a lot in that.

We must develop always unconditional love toward all beings

Challenge yourself

Miyamoto Musashi

Miyamoto Musashi (showing 1-30 of 49)

“1. Accept everything just the way it is.

2. Do not seek pleasure for its own sake.

3. Do not, under any circumstances, depend on a partial feeling.

4. Think lightly of yourself and deeply of the world.

5. Be detached from desire your whole life long.

6. Do not regret what you have done.

7. Never be jealous.

8. Never let yourself be saddened by a separation.

9. Resentment and complaint are appropriate neither for oneself nor others.

10. Do not let yourself be guided by the feeling of lust or love.

11. In all things have no preferences.

12. Be indifferent to where you live.

13. Do not pursue the taste of good food.

14. Do not hold on to possessions you no longer need.

15. Do not act following customary beliefs.

16. Do not collect weapons or practice with weapons beyond what is useful.

17. Do not fear death.

18. Do not seek to possess either goods or fiefs for your old age.

19. Respect Buddha and the gods without counting on their help.

20. You may abandon your own body but you must preserve your honour.

21. Never stray from the Way.”

Miyamoto Musashi

Life don't come with instruction

Since day one we born into the samsara and since day one we learn how to speak and so on, later we deal with friends and relationship.

Yeah and most of the time the samsara promise us the beautiful garden of Eden, with beautiful peoples, beautiful things and so on, but when innocently we try to taste the apple of life, this beautiful garden become a battlefield when have to run to survive the hunger games, we have to fight on every corner to get a pieces, even when our home suppose to be a our sanctuary we are harass by bills, tax and even more our own emotions and the way the deal with ourself and others.

So after that we get one morning and say enough, at this edge we feel it's time to change something into our life our even to change everything to our life a to z.

We try different ways and path and finally found our path and our masters whatever it's but our master kindly give us this advices to work on our daily basis to grow up into that path make our fears disappear forever.

So we coming back to what is our life with the firm plan to change and everything coming back again, but now how to react, so we deicide to react with compassion no matter what happening to us, so we carry on and now we start to see what was the battlefield to the mandala and all beings have buddha nature even if they don't see it, them we work toward that knowing we are not a perfect buddha we are into this path to rediscover our buddha nature in us, we made mistakes and check it where they come from, what is the cause, what is the effects, correcting slowly and slowly our mistakes until we discover what we are really.

In this we make lot mistakes but life is our learning place, in the centre of all activities there's our spiritual path and all around all our activities become our path to express our spiritual path.

SHANTIDEVAS' BODHISATTVA VOWS

In the spiritual energy that relieves

The anguish of beings in misery and

Places depressed beings in eternal joy

I lift up my heart and rejoice.

In the goodness producing illumination

I lift up my heart and rejoice.

I rejoice in the beings who have gained

Eternal liberation from suffering.

And I rejoice in those attained to Buddhahood

As well as in their offspring, the noble Bodhisattvas.

In the ocean-like virtue of the Bodhimind

That brings joy to all beings

And in accomplishing the well-being of others,

I lift up my heart and rejoice.

To the Buddhas of the ten directions

I join my hands in respect

Let blaze the light of Dharmas truth

For the beings lost in darkness

To the Buddhas considering parinirvarna

I join my hands in prayer

Do not abandon the beings in sorrow

But remain and teach for countless ages.

May any spiritual energy thus generated

By my devotion to the enlightened ones

Be dedicated to dispelling the misery

Of living beings without exception.

As long as diseases afflict living beings

May I be the doctor, the medicine

And also the nurse

Who restores them to health.

May I fall as rain to increase

The harvests that must feed living beings

And in ages of dire famine

May I myself serve as food and drink.

May I be an unending treasury

For those desperate and forlorn.

May I manifest as what they require

And wish to have near them.

My body, every possession

And all goodness, past, present and future

Without remorse I dedicate

To the well-being of the world

Suffering is transcended by total surrender

And the mind attains to nirvana.

As one day all must be given up,

Why not dedicate it now to universal happiness?

My bodily powers I dedicate

To the well-being of all that lives.

Should anyone wish to kill, abuse or beat me,

The responsibility is purely their own.

Should anyone wish to ridicule me

And make me an object of jest and scorn

Why should I possibly care

If I have dedicated myself to others?

Let them do as they wish with me

So long as it does not harm them.

May no one who encounters me

Ever have an insignificant contact.

Regardless whether those whom I meet

Respond towards me with anger or faith,

May the mere fact of our meeting

Contribute to the fulfilment of their wishes.

May the slander, harm

And all forms of abuse

That anyone should direct towards me

Act as a cause of their enlightenment.

May I be a protector to the helpless,

A guide to those travelling the path,

A boat to those wishing to cross over;

Or a bridge or a raft.

May I be land for those requiring it,

A lamp for those in darkness,

May I be a home for the homeless,

And a servant for the world.

In order to fulfil the needs of beings

May I be as a magic gem,

An inexhaustible vase, a mystic spell,

A cure-all medicine, and a wish granting tree.

May I act as the mighty earth

Or like the free and open skies

To support and provide the space

Whereby I and all others may grow.

Until every being afflicted by pain

Has reached nirvanas shores,

May I serve only as a condition

That encourages progress and joy.

Just as all previous Buddhas

First gave rise to the precious Bodhimind

And just as then carefully followed

The stages of the Bodhisattva disciplines.

Likewise for the sake of sentient beings

Do I now myself generate the Bodhimind,

And likewise will I train myself

In the disciplines of a Bodhisattva.

They who out of wisdom

Have seized the supreme Bodhimind

Praise, glorify and rejoice in it,

That it may grow to fulfilment.

From today I will reap the fruit of life;

Having well won the state of man,

Today I am born in the Buddha-family

And am now a child of the Buddhas.

Thus in future I should make every effort

To live in accord with the Bodhisattva Ways,

And never should I act as would bring shame

To this noble faultless family.

Like a blind man fumbling in garbage

Happens to find a rare and precious gem,

Likewise I have discovered

The jewel of the precious Bodhimind.

Thus was found this supreme ambrosia to dispel

The Lord of death, destroyer of life;

An inexhaustible treasure able to cure

The poverty of all sentient beings.

It is the highest of medicines

To quell the ills of the living,

And it is a tree giving shade

To those wandering on the paths of life.

It is a strong and mighty bridge

By which beings can cross from misery,

And it is a moon to shine in the mind

To clear away the pains of delusion.

The Bodhimind is a great radiant sun

To disperse the darkness of unknowing,

And it is the very essence of butters

Gained from churning the milks of Dharma.

For all guests on the roads of life

Who would take the very substance of joy,

Here is the actual seat of true happiness,

A veritable feast to satiate the world.

Thus today in the presence of all awakened Ones

I invite every living being to this festival

Giving both immediate and lasting joy.

May the gods and all others rejoice.

The voice of happiness

After Bankei had passed away, a blind man who lived near the master's temple told a friend: "Since I am blind, I cannot watch a person's face, so I must judge his character by the sound of his voice.

Ordinarily when I hear someone congratulate another upon his happiness or success, I also hear a secret tone of envy. When condolence is expressed for the misfortune of another, I hear pleasure and satisfaction, as if the one condoling was really glad there was something left to gain in his own world.

"In all my experience, however, Bankei's voice was always sincere. Whenever he expressed happiness, I heard nothing but happiness, and whenever he expressed sorrow, sorrow was all I heard."

Warrior in present

“There is surely nothing other than the single purpose of the present moment. A man's whole life is a succession of moment after moment. There will be nothing else to do, and nothing else to pursue. Live being true to the single purpose of the moment.”

“If a warrior is not unattached to life and death, he will be of no use whatsoever. The saying that “All abilities come from one mind” sounds as though it has to do with sentient matters, but it is in fact a matter of being unattached to life and death. With such non-attachment one can accomplish any feat.”

Yamamoto Tsunetomo,Hagakure: The Book of the Samurai

The last stand

I just read that "last 15 rhinos killed" in Great Limpopo Transfrontier Park, we have also  no more big cat in north America, so the questions is who's next and a double questions isn't because some scientific claim there are able to to bring back some species by cloning, we should let that happening.

Curiously I see that, “ Sorry there's no more real animal we have all kill in 2013” now there's only clone my son.

Look at that deeply and vividly, second watch what is next if we are not able to help animals who live around, do has human we are able to help ourself to change ?

If you look deeply and vividly the third world still exist, isn't because our local Tv, news whatever don't say something about that not exist, in somalia in the Somalian sea that our boats who take the fish for us to the people in somalia.

So what's the next ?

Do you want that our children finish to get in war because ourself have been stupid enough to let's everything die around us .

We have to take care of our environment in all kind of way, that the bigger asset humanity have and if we let go of that, even if we land to Mars and build something if we got the same way to think we acting just like fire who burn everything around.

The Praise of Twenty-One Taras

The twenty-one Taras can be distinguished by the colour of their bodies, adornments and postures. They protect people from eight and sixteen kinds of fears. The eight fears are 1) danger of pride and from lions, 2) danger of torpor and from elephants, 3) danger of anger and blazing fire, 4) danger of jealousy and poisons of snakes, 5) violence of false view and of thieves, 6) danger of insatiable greed and imprisonment, 7) danger of desire and waters, 8) danger of doubts and demons.(Bokar Rinpoche)

The sixteen fears are the fear of the five elements (earth quakes, floods, wind, fire and fear of space), fear of weapons, tyrannous authority, criminals, spirits, elephants, wild animals, poisonous animals, sickness, accidents and untimely death, poverty and frustrations of hopes and plans. (Khenchen Thrangu Rinpoche)

According to old tradition the twenty aspects of Tara are visualised around the main figure. According to new terma tradition the twenty-one aspects are visualised below the main Green Tara who is thus visualised twice, because Atisha added a verse, which praises the main deity.

Green Tara (the main deity) and each of her 21 aspects are mentioned in the praise verse by verse. The twenty-one Taras are explained by Bokar Rinpoche and Ringu Tulku Rinpoche respectively along the verses. There are many different traditions for the visualization.

Preliminary stanza praising the Main Deity (added by Atisha Dipankar):

OM JET-SUN-MA PA-MA DROL-MA LA CHA-TSAL-LO

Om. I pay homage to Tara, the Noble One, the Arya

CHA-TSAL TA-RE NYUR-MA PA-MO

Namo. Tare, she who is swift, the Heroine,

TUT-TA-RE YI JI-PA SEL-MA

She who eliminates all fear with tuttare,

TU-RE DÖN-KÜN JIN-PE DROL-MA

The Saviouress who gives all benefit with ture

SOHE YI-KE CHÖ-LA DU-DO

I bow down to You, swaha.

Aspects of Tara:

 (1)

CHA-TSAL DROL-MA NYUR-MA PA-MO

Namo. Tara, She who is Swift, the Heroine,

CHEN-NI KE-CHIK LO-DANG DRA-MA

She who has Eyes like instantaneous lightning

JI-TEN SUM-GÖN CHU-CHE SHAL-CHI

She who appeared from the opened blossom

GE-SAR CHE-WA LE-NI CHUNG-MA

Of the Lotus Face of the Lord of the Three Worlds (Chenrezi).

- Pravira Tara, rabtu pawai drolma, Liberating One with Perfect Courage; red. Eight arms, two hands above her head are in the mudra of great bliss holding a vajra and a bell. In the other right hands she is holding an arrow, Wheel of Dharma and a sword. In the other left hands she holds a bow, a conch and a rope. (Bokar Rinpoche)

- Nyurma pamo, the Swift One, Heroine. Red, slightly angry, slightly smiling. In her left hand she is holding a lotus and on top of the lotus there is a conch shell. All the 21 Taras are holding a lotus or utpala flower in their left hand, and the difference is only the symbol on top of that. The right hand is in the mudra of giving protection, or in the mudra of supreme giving. (Ringu Tulku)

(2)

CHA-TSAL TÖN-KE DA-WA KUN-TU

Namo. She who has the Face of a hundred completely full moons

KANG-WA JA-NI TSE-PE SHAL-MA

Of Autumn, laid one upon another.

KAR-MA TONG-DRA TSO-PA NAM-CHI

She who is shining intensely with the completely diffused light

RAB-TU CHE-WE Ö-RAB BAR-MA

Of a multitude of thousands of stars.

- Chandrakanti Tara, dadang gyi drolma, Liberating One with Moon Radiance; white. Three faces symbolize the three Bodies: right blue, centre white and left golden. She has twelve arms symbolizing the twelve interdependent factors. In her right hands she is holding a garland, a vajra, a jewel, a wheel and a khatvanga, in her left hands she holds a text, a treasure vase, a bell, a lotus and a vase. Two arms are in a meditation posture. (BR)

- Yangchenma, Sarasvati, also called tönshalma in Tibetan (tön means autumn and shal means face), meaning She who has the Face of a hundred completely full moons of autumn. She is white, shining intensely with the completely diffused light of a multitude of thousands of stars. She dispels darkness of ignorance by her strong light. On top of the lotus in her left hand there is a text or the letter hri. (RT)

(3)

CHA-TSAL SER NGO CHU NE CHE CHI

Namo. She whose Hand is perfectly adorned

PE-ME CHA-NI NAM-PAR JEN-MA

By a gold and blue lotus born from water.

JIN-PA TSÖN-DRU KA-TUB SHI-WA

She who is the embodiment of the field of activity of giving,

ZÖ-PA SAM-TEN CHÖ-YUL NYI-MA

diligence, the difficult, peace, patience and dhyana.

- Kanakavarna Tara, serdokchen gyi drolma, Golden Liberating One; golden. Ten arms symbolising the Ten Perfections. In her right hand she holds a mala (rosary), a trident, a vajra, an arrow and a sword. In her left hands she holds a silk scarf, a lasso, a lotus, a bell and a bow.

- Ser-ngo sönam chukter is giving of all virtues, all positive. Giving is her main activity. Her colour is yellow and blue; greenish, and she is holding a wishfulfilling gem on top of her flower.

(4)

CHA-TSAL DE-SHIN SHE-PE TSUK-TOR

Namo. She who has the activity of complete, infinite victory

TA-YE NAM-PAR GYAL-WAR CHÖ-MA

Upon the Ushinishas (Head-mounds) of the Tathagatas

MA-LY-PA ROL CHIN-PE TOP-PE

She, on whom the Buddha's daughters and sons

GYAL-WE SE-CHI SHIN-TU TEN-MA

Who have attained all paramitas without exception, utterly depend.

- Ushinishavijaya Tara, tsuktor nampar gyalwai drolma, Liberating One with a Perfectly Victorious Crown Protuberance; golden. She has four arms, the right hands are holding a mala and displaying the giving mudra. In her left hands she holds a stick and a vase.

- Tsuktor namgyal, tsuktor means the head mound. Golden in colour, symbol is tsebum, a life-giving vase on top of a lotus.

(5)

CHA-TSAL TUT-TA-RA HUNG YI-GE

Namo. She who fills Desire, Direction and Space

DÖ-DANG CHÖ-DANG NAM-KHA GANG-MA

With tuttara and the syllable hung

JI-TEN DUN-PO SHAP-CHI NEN-TE

She who has the power to squash down the seven worlds with her Feet

LU-PA ME-PAR GU-PAR NU-MA

And summon all without exception.

- Humsvara-nadini Tara, hum dra drokpay drolma, Liberating One Producing the sound Hum (Hung); yellow. Two arms, with her right hand in a protecting mudra and the left in the mudra of Three Jewels, holding a lotus.

-  Rikchema, her colour is very dark red, almost brown. She holds a bow and arrow on top of a lotus and her activity is to summon and empower everything. She is victorious over three realms: desire realm, form realm (“direction”) and formless realm (“space”).

(6)

CHA-TSAL JA-CHIN ME-LHA TSANG-PA

Namo. She to whom Indra, Agni, Brahma, Pavana

LUNG-LHA NA-TSO WONG-CHU CHÖ-MA

And the Various Great Gods make offerings

JUNG-PO RO-LANG DRI-SA NAM DANG

She who is praised by multitudes of bhutas, vetalas

NÖ-JIN TSO-CHI  DUN-NE TÖ-MA

Gandharvas and yakshas gathered before Her.

- Trailokya-vijaya Tara, jikten sumlay nampar gyalway drolma, Liberating One, Victorious over the Three Worlds; red. She has four arms, right hands holding a sword and a vajra, left hands holding a rope and displaying the threatening mudra.

- The usual Green Tara, called tsenden ngachi drolma, the Drolma of Sandalwood Forest. She is holding a lotus flower, sometimes a wheel on it, but usually just blue lotus or utpala flower, which is bluish. Her activity is to summon (call) and to give fearlessness.

(7)

CHA-TSAL TRE CHE CHA-TANG PHE CHI

Namo. She who completely defeats the magical devices of adversaries

PHA-ROL TRUL-KOR RAB-TU JOM-MA

By what is named trad and phat

YE-KUM YÖN-CHANG SHAB-CHI NEN-TE

She who squashes down with Her legs, the right indrawn, the left extended,

ME-BAR DRU-PA SHIN-TU BAR-MA

And blazes intensely with whirling blazing fire.

- Vadipramardaka Tara, golwa jompay drolma, Liberating One, Victorious over Hostility; black. Wrathful with four arms, right hands holding a sword and wheel, left hands displaying the threatening mudra and holding a rope.

- Zigchedma shishig serngo, red in colour, holds a dagger (phurba, kilaya) on top of a lotus. Her activity is to defeat negativity.

Seven wrathful aspects:

(8)

CHA-TSAL TU-RE JI-PA CEN-MÖ

Namo. Ture, the Great Terroress,

DU-CHI PA-WO NAM-PAR JOM-MA

Who completely vanquishes the Mara-Warriors

CHU-CHE SHAL-NI TRO-NYER DEN-DZE

She who has a Lotus-Face grimacing angrily,

DRA-WO TAM-CHE MA-LU SÖ-MA

Who slays all enemies without exception.

- Vashitottamada Tara, wangchuck terway drolma, Liberating One Who Gives the Sublime Empowerment; golden. She is seated on makara (sea monster) and has four arms, right hands holding a branch of the ashoka tree and a jewel, left hands holding a vase and a lotus.

- Chensi motu, black in colour, very wrathful, holding a sword. Her quality is to give the power of invincibility.

(9)

CHA-TSAL KÖN-CHOK SUM-TSÖN CHA JI

Namo. She who's Heart is perfectly adorned

SOR-MO TU-KAR NAM-PAR JEN.MA

By Her fingers in the Mudra symbolising the Three Jewels,

MA-LY CHO-CHI KOR-LO JEN-PE

She who whirls her own multitude of lights,

RAN-GI Ö-CHI TSO-NAM DRU-MA

Adorning the wheel of all directions without exception.

- Varada Tara, chok tsolway drolma, Liberating One Who Grants the Sublime; red. She has four arms, two hands above her head in the mudra of joy, holding a vajra and bell. The other right hand is in a mudra of (?) and the other left hand is holding a branch of the ashoka tree.

- Chen migyalma, it means would not get the other, the negative aspect or force to get victory. She is red in colour, very wrathful, holding a dorje.

(10)

CHA-TSAL RAB-TU GA-WA JI-PE

Namo. She who has a Tiara of brilliance and complete joy

U-JEN Ö-CHI DRENG-WA PEL-MA

Creating more and more streams of light.

SHE-PA RAB-SHE TUT-TA-RA YI

She who with laughter, the perfect laughter of tuttara,

DU DANG JI-TEN WANG-DU DZE-MA

Overpowers Maras and worlds.

- Shoka-vinodana Tara, nya-ngen selway drolma, Liberating One Who Dissipates Suffering; red. Four arms, two hands above her head in the mudra of joy (palms joined), other right hand holding a sword, other left hand holding a branch of the ashoka tree.

- Jigten sumgyal, that means victory over the three worlds, she is overpowering the maras (negative forces of attachment and aversion etc.) of the world. She is red, holding a victory banner, gyaltsen.

(11)

CHA-TSAL SA-SHI CHONG-WE TSO-NAM

Namo. She who has the power to summon

TAM-CHE GU-PAR NU-PA NYI-MA

All the multitudes of Protectors of the World.

DRO-NYER YO-WE YI-GE HUNG GI

She who perfectly liberates from all destitution

PONG-PA TAM-CHE NAM-PAR DROL-MA

With the syllable hung of the Wrathful Grimacer.

- Jagadvashi Tara, drowa gukpay drolma, Liberating One, Who Gathers Beings; black. She has two arms and holds in each hand a hook (to gather beings).

- Norter, it means “giving wealth”, that is her activity. She is red in colour, wrathful and holding a dorje.

(12)

CHA-TSAL DA-WE DUM-BU U-JEN

Namo. She, whose head-adornment, which is a sliver of the moon,

JEN-PA TAM-CHE SHIN-TU BAR-MA

And all Her adornments, are shining intensely.

RAL-PE TRÖ-NA Ö-PA-ME LE

She who creates eternal, intense light

TA-PAR SHIN-TU Ö-NI DZE-MA

From Amitabha in the midst of Her gathered hair.

- Mangalaloka Tara, tashi nangway drolma, Liberating One with auspicious Light; golden. She has eight arms, in the right hands a vajra, trident, hook and sword. In the left hands a jewel, hook, stick and vase.

- Tashi tunshik, her activity is to bring auspiciousness. She is yellow in colour and holding an endless knot, the knot of eternity.

(13)

CHA-TSAL KALPE TA-ME ME TAR

Namo. She who resides in the centre of a blazing garland

BAR-WE DRENG-WE U-NA NE-MA

like the fire at the end of the kalpa.

YE-CHANG YÖN-KUM KUN-NE KOR-GA

She who, with right leg extended, left indrawn, with the joy of complete revolving

DRA-JI PUNG-NI NAM-PAR JOM-MA

Totally defeats the hordes of enemies.

- Paripachaka Tara, yongsu minparzepay drolma, Liberating One Who Leads to Complete Ripening; red. Four arms, in the right hands she holds a sword and arrow, in the left hands a wheel and a bow.

- Dapu nyama, red in colour, vanquishes the enemies. She holds a vajra on top of a lotus and the vajra has its upper spokes open.

(14)

CHA-TSAL SA-SHI NGÖ-LA CHA-GI

Namo. She who stamps with Her Feet and squashes down with Her Hands

TIL-CHI NUN-CHING SHAP-CHI DUNG-MA

The surface of the Earth.

DRO-NYER CHEN-DZE YI-GE HUNG-GI

She who manifests as (Bhrikuti The Angry Grimacer), and with the syllable hung

RIM-PA DUN-PO NAM-NI GEM-MA

Vanquishes all of the Seven Levels.

- Bhrikuti Tara, thronyer yoway drolma, Liberating One Frowning Her Eyebrows; black. Three faces: right is white, centre black and left red. She has six arms, holding in right hands a sword, a hook, and a stick; in her left hands she holds a skullcup, a wheel and a rope.

- Trho nyerchen, manifests as Bhrikuti, The Angry Grimacer. She throws the world upside down, crushes all and brings them to liberty. She is black and wrathful, holding a pestle.

Dharmakaya aspect:

(15)

CHA-TSAL DE-MA GE-MA SHI-MA

Namo. She who is Bliss, She who is Goodness, She who is Peace,

NYA-NGEN DE-SHI CHÖ-JUL NYI-MA

She who is the embodiment of the field of experience of Nirvana's Peace.

SO-HA OM DANG YANG-DAG DEN-PE

She who, through that which truly possesses swaha and om (Tara's mantra)

DI-PA CHEN-PO JOM-PA NYI-MA

Is the embodiment of the defeat of great bad karma.

- Mahashanti Tara, shiwa chenmoy drolma, Liberating One with Great Peace; white. Six arms, in her right hands a mala, giving mudra and a stick, in her left hands a lotus, a vase and a cup filled with fruits.

- Rabchema, very peaceful, white in colour. Her activity is to pacify all bad karma and negativities. She holds a small vase with a flat bottom.

Sambhogakaya aspect:

(16)

CHA-TSAL KUN-NE KOR-RAB GA-WE

Namo. She who totally vanquishes the bodies of the enemies

DRA-YI LU-NI RAB-TU GEM-MA

Of those with perfect joy at the complete circling.

YI-GE CHU-PE NGA-NI KÖ-PE

She who is the Saviouress arisen from the Wisdom-hung

RIM-PA HUNG LE DROL-MA NYI-MA

Of the arranged ten-syllable speech.

- Raga-nisudana Tara, chakpa jompay drolma, Liberating One, Victorious over Attachment; orange-red. Two arms, a trident in her right hand and a tree branch in left.

- Barwe orgyen, means “blazing with colour”, red. She is Buddha’s activity aspect, holding a double dorje.

(17)

CHA-TSAL TU-RE SHAP-NI DAP PE

Namo. Ture, who by stamping Her Feet,

HUNG GI NAM-PE SA-PÖN NYI-MA

She who is the nature of the Seed in the form of a hung,

RI-RAB MEN-DA-RA DANG BI CHE

Shakes the Sumeru, Mandara and Vindhya mountains,

JI-TEN SUM-NAM YO-WA NYI-MA

And all the three worlds.

- Sukha-sadhana Tara, drolma dedrupma, Liberating One Accomplishing Happiness; orange. Two arms, holding a moon disc with both hands.

- Pame nönma, mild orange, holding a chörten (stupa) on lotus. Pame means immeasurable and nönma means to press on, so, stamping her feet.

(18)

CHA-TSAL LHA-YI TSO-YI NAM-PE

Namo. She who holds in Her Hands that which has the emblem of a wild animal

RI-DA TA-CHEN CHA-NA NAM-MA

And has the form of the Lake of the Devas.

TA-RA NYI JEU PEH CHI YI-GE

She who eliminates all poisons without exception

DU-NAM MA-LU-PAR NI SEL-MA

Through reciting the two taras and the syllable phat.

- Viaya Tara, drolma namgyalma, Victorious Liberating One; white. Seated on a goose she has four arms, two hands above the head in the mudra of joy, holding hooks. Other right hand in a giving mudra and other left hand holding a lotus, upon which rests a text.

- Magya chenmo, peaceful, white in colour, holding a moon. She eliminates all poisons, which is clearly mentioned in the text.

(19)

CHA-TSAL LHA-YI TSO-NAM JAL-PO

Namo. She to whom the multitudes of Deva-Kings

LHA-DANG MI-AM CHI-YI TEN-MA

Devas and Kimnara depend.

KUN-NE GO-CHA GA-WE JI-CHI

She who eliminates quarrels and evil dreams

TSÖ-DANG MI-LAM NGEN-PA SEL-MA

With the majesty of Her joyous complete armour.

- Dukha-dahana Tara, drolma dug-ngal selma, Liberating One Burning Suffering; white. Two arms, holding in her hands a triangle symbolizing fire.

- Mipham gyalmo, she is bright white and carries a white umbrella eliminating quarrels and evil dreams.

(20)

CHA-TSAL NYI-MA DA-WA JE-PE

Namo. She with the intensely vivid light

CHEN-NYI PO-LA Ö-RAB SAL-MA

Of the full sun and moon in both eyes,

HA-RA NYI JÖ TUT-TA-RA YI

She who eliminates extremely fierce diseases

SHIN-TU DRA-PÖ RIM-NE SEL-MA

By reciting the two haras and tuttare.

- Siddhi-sambhava Tara, drolma ngöndrup jungma, Liberating One Source of Accoplishments; orange. Two arms, holding in her hands a vase containing the accomplishments (supernormal powers and the realisation of the nature of the mind).

- Ritöma, ritö lhamo, orange. She carries a casket (with a corpse) on top of a lotus and her activity is to eliminate diseases.

(21)

CHA-TSALDE-NYI SUM-NAM KÖ-PE

Namo. She who truly possesses the power of Peace,

SHI-WE TU-DANG YANG-DAG DEN-MA

Through the arrangement of the three Thatnesses,

DÖN-DANG RO-LANG NÖ-JIN TSO NAM

She who is the totally supreme ture, the conqueror

JOM-PA TU-RE RAB-CHO NYI-MA

Of the multitudes of avaharas, vetalas and yakshas.

- Paripurana Tara, drolma yongzok jema, Liberating One Who has Achieved Perfection; white. Seated on a bull, two arms, her right hand in the mudra of protection and left holding a trident.

- Özer chenma, she is reddish white and holds a golden fish on top of a lotus. Her activity is to prevent stealing and robbery and all kinds of mishaps.

Concluding lines:

TSAWE NGA CHI TÖ-PA DI-DANG

This praise of the Root-Mantra

CHA-TSAL-WA NI NYI SHU TSA CHI