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White Tara Teaching Chicago 2011 (At Shambala Center)

20111022GRCHWT2

0:00:04.2 Welcome back everybody, for the afternoon. We lost a couple of people, which means it has been a little boring in the morning. But it gave you a little background. To continue where we stopped, it was by creating Tara’s world and we were looking at the rusty-colored floating ball and within that, if you start looking in a slightly different order, then there is air, fire, water, earth, as we talked to you earlier, but if you look in there, within that, inside of that rusty-colored ball don’t think of it as an opening flower, but you are going through. You are permitted to go through. Then the rusty shield is like a dome. Everything, up, down and everywhere, it is covered and sealed. It is even better sealed then Captain Kirk’s Enterprise. That looks more flat, but this is a sort of big ball and has thick walls. When you cut through that to the inside, you meet the green shield. That is the activities. It is bright yellow-greenish, the color of the OM restaurant. Bright green and a little yellowish. That represents the activities. It is interesting. The moment we talk about activities I am thinking of miscellaneous activities. Often I call it “multiple”. When you do accounts you figure out this costs that much, that costs that much and so on.

0:04:23.7 So in that sense they are multiple activities, a lot of small minor things. But here it is not small minor things, but very major things. The multiple activities also include the accomplishment of total enlightenment. So what more important do you want? It is a very different way. So you are going through that shield.

0:05:13.3 Then, from that green shield, when you go through to the inside, you will get to the dark-blue shield, which is the work of wrathfulness. Sometimes peace, prosperity and power don’t work. Sometimes you need to have a little more wrathful, threatening actions. Like in the world today, we, the United States, always show our military muscles. Everybody is scared to death. Honestly, I think that is what is happening in the world today. Everywhere you they love America and like America and they hate Americans. That’s because we show our muscles all the time and we do execute, from Reagan onwards. We are really using them. Before that, after World War II and Korean War we didn’t use them for a long time. Particularly, during all these presidential periods since then we didn’t use. Especially Carter was not going to use that at all.

0:07:02.0 But since Reagan it changed.

Audience: What about Vietnam?

RImpoche: Well, true, Vietnam at that time, maybe in the beginning it was needed, because the threat of Communism was a real threat. Honestly. But what we did is – I think my opinion is different than yours, and that doesn’t mean my opinion is right – No 1 we should not have got involved at all. Honestly. If Vietnam wanted to become Communist, let them be. If they choose to be, let them be. Why should we be involved? Once we are involved we should not let the people down who are totally dependent on the United States. When we suddenly decided to leave, the ambassador left by helicopter from the ambassador’s residence’s roof top and so many people who relied on the US were left behind, although the US was generous and gave a lot of Vietnam people refuge, but still people who worked for us and did everything for us were left there for the Vietcong, almost like what happened to Gaddafi yesterday and we left them there exposed. That should not be.

0:09:27.5 By the way, the announcement of the ending of the Iraq war yesterday was great and welcome news and wonderful and hopefully they do it carefully. What is really concerning is that people who dedicated their lives to the United States should not be let down. At the same time in my opinion we shouldn’t wait till they settle their differences. Sunnis and Shiites have been fighting for centuries and even if we babysit them for another century they are not going to settle. No. So let them do whatever they do. But the people who have been totally depending on the US should not lose their lives and families and livelihoods.

0:10:40.6 Other than that Sunnis and Shiites have been fighting for how many centuries. So you are not going to settle that, unless you either dictate or force them or whatever, even then you can’t settle. The mind of the individual you cannot change. You cannot get in there and switch them around. You can’t. Sectarian, racial differences, those are addictions people have. Yes, you want to be free of them, for sure. But can we do it in a short time by force? No, it is not possible. In my opinion you save the lives of the people who rely on you and you don’t want to sit there and settle their scores. They are never going to settle them. They didn’t settle for two thousand years and if you wait another 10, 15 years and you are not going to settle anything. You can’t be the police, standing in between. It’s the same issue in Afghanistan and Pakistan.

0:12:07.0 That’s really the thing. But it is great news to hear about the ending of the Iraq war. I really hope that all Americans, including special forces – these are the worst for everybody. The army has rules, but the special forces don’t have rules. So I hope they will be out of Iraq by the end of the year. If you just move out the rest of the army and leave all the special units there, that may be another 100,000. So that doesn’t make sense. That will be just white-washing and hopefully it is not, but the true and genuine end of the war. Sometimes you need to threaten. A threat is a threat. You don’t kill them, honestly you don’t. But sometimes the threat may agree. That’s why we have the blue, wrathful shield for the wrathful activities.

0:13:46.6 When you go through the blue shield you find that orange-red shield, which according to the four activities is power, but it also represents fire. Green is air. Within the air you have the wrathful shield and then the red one, which is the fire shield as well as power. When you go through that, you get to the golden-yellow one, which is earth color. The essence of the earth is gold and now the essence of earth is the essence of earth, a very rare commodity we have. It is a multi-dusty, yellow color, as we all know. That represents the essence of earth. Essence of the earth is the biggest thing for all other electronic and other activities. It is interesting that we have found deposits of the Essence of Earth within the United States. It is a great thing. Otherwise, the Essence of Earth is only available in China.

0:15:51.4 And that also in the Mongolian portion of China. The Chinese Communist government has so much the upper hand in the world materials, because of the essence of earth, as we know. The color of the essence of earth is dusty-golden yellowish. So it is representing the earth energy with golden color, because of the essence of the earth. That’s why the earth shield is the golden-yellow shield. It is also the shield of prosperity. That is how Tara has those shields, representing the universe, as I talked to you earlier.

Finally, inside of those, finally there is the white pacifying shield. It is like the moon color, which will give you calm, quietness. The sun will give you a little more heat and activity. Moon gives you coolness. You know all that. So that is how the pacifying color works. So the whole universe is built by those elements. Each one of those elements is made into the shield form. Within the center of those shields – the structure of the universe, is Tara’s place. It is not very clearly mentioned in the White Tara sadhana, but it is mentioned in the green Chittamani Tara sadhana. Her place is a beautiful environment, green, like gree lapis lazuli, though that is normally blue, there are the green lapis lazulis - a rare commodity again. The whole ground is made of it. So there is beautiful environment and flowers and smell, beautiful smell and beautiful lakes. The sadhanas say it is milky lakes, as well as clear lakes, many of those.

0:19:35.7 In the center of the universe, in the middle of these lakes, you are generating the seat of Tara, in this case that is a lotus. The lotus is coming out this beautiful lake. It says tang shing su wa, a clear and cool and beautiful lake and in the midst of this a huge lotus or utpala. In White Tara’s case it is a lotus flower. At the center of that lotus flower, - now that is Vajrayana – in reality, no separation from your own mind or consciousness, yet appearing different from you, as Tara, who is also inseparable from the mind or consciousness of your guru.

0:21:23.5 It is an important point here. The guru inseparable from the yidam. We call it deity yoga. It is wrong language for sure, or rather wrong usage. I don’t know anything about English and mind you, I am sitting on the chair on which Trungpa Rinpoche once sat. This is Trungpa Rinpoche’s chair. He was an old friend of mine, same age. Rinpoche passed away at the age of 47 and now I am 72. So he has gone too early. But he has done tremendous amounts of contribution to the service of the people and Buddhism. All this Dharmadhatu, Vajradhatu and Shambala were completed and almost 100 000 people he touched their life and brought them in. So with Rinpoche’s permission I am sitting here on his chair. But I am not Trungpa Rinpoche. He had perfect, beautiful Oxford English, honestly. He invited me to visit him in Boulder, Colorado once, when I was visiting the United States. He bought me a first class plane ticket from Ann Arbor to Boulder. Then I told him that I had to go to Indiana to see Taktser Rinpoche, the late brother of His Holiness, who was also teaching Tibetan at Indiana University.

0:24:04.6 So Trungpa Rinpoche said, “Don’t worry, I will buy you the same ticket.” So I had a ticket going from Ann Arbor to Indiana, from there to Boulder and back, first class. I was talking this morning to someone about how I visited Rinpoche. Fantastic, a great being, who has done tremendous things. If I speak my broken English from this chair it is embarrassing, honestly, but still, it is English. Broken American-Indian English, and if I try to copy Oxford English it is not going to work for me. Anyway, it is really fortunate and I am very grateful to the Shambala Center here to give us this opportunity and Rinpoche’s chair. Last time I also remember I had the same one. So that’s very kind. So I am sitting here, talking to you and hopefully it doesn’t become a disgrace to the contributions that Rinpoche has made.

0:25:57.1 To continue talking about Tara here: the key to have any accomplishment is the inseparability of guru and yidam. I was saying that “deity” is the wrong usage of the word, because if you to South-East Asia, including Thailand, the word “deity” means local spirits. Every local spirit is a deity. We are not talking about local spirits here. We are talking about enlightened buddhas here. Not only enlightened buddhas, but an enlightened female buddha, the feminine principle of Tibetan Buddhism, Buddha in a physical female shape, who generated the motivation, completed the contemplation, and achieved the fruit of becoming a buddha, also in the female physical form and then also appeared as a female buddha, functioning as Mother Tara, that is not a local spirit. There is a huge difference. But sometimes language makes that. So they do use “deity” but that is wrong usage, not so much of a problem in the United States or Europe, but when you go to places like Thailand, Singapore or Indonesia or Malaysia or Cambodia or Laos, Burma, etc, then every corner has a square building called temple with a deity in it, mostly a local spirit.

0:29:04.1 It is important not to misunderstand that. So here it is something extraordinary, a fully enlightened female buddha. When you practice Tara in the form of Tara, when you visualize Tara, you are doing a sadhana. That is a Sanskrit word for self-generating in this form. Whether you are male or female, here you generate yourself in Tara form, which is female. This is interesting. In Vajrayana, enlightened beings or yidams (deities) can sometimes be in male and sometimes in female forms. When the yidam is in the male form, then you, whether you are male or female, visualize yourself as that male yidam – with a 3 foot dick – sorry, excuse my language, but if you look at the Yamantaka Solitary Hero you see that. So even if you are female, doesn’t matter. That reminds me of a funny story.

0:31:39.3 There is a Tibetan woman who belonged to a very rich big business family. In old Tibet when people did business, it is not like here today. Here you order things and they get delivered to you and you sell them and make profit and distribute them and all that. In Tibet they didn’t do that. They had to go and collect the goods. Most business was done between China and India crossing through Tibet. Very few people can manage. They go to China to get goods available there, bring them to Tibet, distribute them and sell them and whatever they did, next they go to India, buy things and sell them in Central Tibet and then also take them to China and the Chinese goods they take to India. They did that in a big way. They had like 50-60 mules with a number of people looking after the mules too and those families didn’t have so many family members. There was that girl and she dressed like a man. Nobody knew whether she was a boy or girl.

0:33:29.4 She behaved like a boy. She carried guns just like the men, a big, long gun and short guns and pistols and knives and then she went around looking after the animals, equally to the men who have done this throughout their life making a living. Nobody knew she was a woman. There were however, little rumors flying that she may be a girl. So her colleagues wanted to observe if she was really a man or a woman. They were observing her when she went to the bathroom. She noticed that they did. So she got one of those porcelain tea kettles and peed through that and everybody thought she was a man. You know, she is still alive and the eventually escaped from Tibet and settled in Switzerland. I met her about 10 years ago there. She was very jolly and joking and she is married now. I told her that I heard that when she was young she did these things. She said, “Yes, Rimpoche, I did, otherwise they would bully me. Yes, I did use a tea kettle.” I am sorry, this doesn’t belong here. Today is a funny day, tea kettle spout day.

0:36:03.6 Anyway, whether you are male or female, it doesn’t matter. You visualize that you function the same way and do the same things. If it is the practice of a male yidam, the self generation is done in that manner. If it is female self generation you function in that manner. So in the case of Tara, everybody is female. You don’t have to go to hospital to cut it, but you think it is not there, it doesn’t exist in your visualization. That is mental freedom. Excuse me. Some people say, “We have to go to neutral”, no you don’t, you don’t want to go to neutral. Some people say that there are male tantras, female tantras and neutral tantras. No, don’t go neutral, it is useless. (laughter). You know what comes under the category of neutrals? Hermaphrodizers (hermaphrodites) and all those fall under that. There are four or five different categories there.

0:37:58.6 Anyway, male or female tantra, that’s it. And everything is useful and wonderful and solid, nothing useless. Then Tara sits exactly how she sits in the tangka behind me: one face, two hands, the right hand comes down in this manner…in the gesture of inviting us, the real us, the hopeless, helpless, downtrodden people. We are invited by Tara who is saying, “Come with me, join me. I will protect you.” The left hand goes up, with three finger showing. The three fingers raised up in the air – three, not one – represent Buddha, Dharma and Sangha, which are the objects of refuge in Buddhism. We take refuge in Buddha, Dharma and Sangha. The hand gesture is inviting and giving us protection. That is Tara’s hand gesture. She is holding an utpala flower, not a lotus, but this very rare, blue flower that opens and blooms in between the high mountain tops at 16,000 feet and above, in between the rocky, damp, moist areas.

When I was a kid in Drepung monastery near Lhasa, I thought it takes one day to get there, but later, when we went back in 2006, it took 10 minutes by car from Lhasa to Drepung. In my memory it was a whole day, which it took somehow in the olden days. Now it’s a 10 minutes drive. At the back of Drepung monastery, there is a huge mountain, called gyen pei udze. We used to go on the peak of that mountain. As kids they would take us early, almost midnight and by the time the sun rose, we might be able to get there. I was taken mostly on a yak. The yak takes you up there. And then, after we do the prayers up there it is important to look for that flower. We hung up prayer flags and made smoke offerings and all that and after that we looked for that flower. Sometimes we found it, sometimes not.

0:42:46.2 Then people would say, “Shh, don’t make noise.” They said that if you make noise the flower will disappear. I am not sure whether it disappears or not. I found that flower. It is a nice, little blue flower, not big. One stem like this and one bloom. I saw it. But that flower has later been identified by Swiss people. They do have an English name. I forgot. They sent it to me with the picture of the flower, a Swiss-German name. That particular flower is Tara’s favorite flower. That is why the flower she is holding is the utpala flower. That is Sanskrit, not Tibetan. There is a Swiss-German or English translation available. A botanical, academic Swiss person identified that and gave it to me. They did that in collaboration with the Chinese government. So they have that.

Anyway, one always have to remember: in one way it is oneness with you. In another way you are looking at it. it is going here and coming there. You don’t need to go here and come there. You can almost see yourself in a mirror or something like that. In that manner. This is Tara as described. I am not going to go in much detail. If you are interested, there are a number of Tara things available. There is the Tara Box. Brenda took notes and made it. I just have my name on top. That’s the so-called Tara Box. There is a Tara image inside. Brenda thought at the time it was a good Tara image, right? I agreed with her.

Brenda: it’s okay.

Rimpoche: it is sort of done in mass production in China, but anyway, it is Tara’s image. There is a booklet behind the box and that booklet maintains quite good information, very good information, easy to read, easy to understand. Also I do have two Tara transcripts. One is called Tarema, Triumhant Ma and the other is Healing and Self-Healing through White Tara. Anyway, you can read those and there are others available.

0:47:23.3 Interestingly, White Tara and all Taras, is some practice that Tibetan Buddhism carries in all sects, Sakya, Nyingma, Kagyu, Gelug, everybody and everybody claims to be specialized in Tara. Everybody claims to be connected with Tara. Not only each sect, but each individual well-known teacher claims it as their own special, which is true. Somehow the kindness and compassion of Tara is such that so many Tibetan Buddhist practitioners have visions of Tara and conversations with Tara, teachings with Tara, speaking with Tara.

0:48:51.1 One of those Takpus wrote dungbos, songs of longing and one of them says

Gang ri jong dir drang le de zhe thö

De dag dzun nam phag me nye rin dze

I heard there is a countless number of people to who you appeared personally, spoke to and are they telling the truth? Are they lying or do you have nearness and distance? I am not seeing you

NGÖN DU KYÖ KYI ZHEL TEN JE ZUNG WA

GANG RI JONG DIR DRANG LE DE ZHE THÖ

DE

DAG DZUN NAM PHAG ME NYE RING DZE

ÖN TE KYÖ NI MEN LA LHAG PAR DU

Of yore, you’ve shown your face and cared for people

Times past counting, here in Tibet, I have heard,

Arya, is this a lie, of have you favorites?

0:49:45.1 That is what Takpu’s verse of longing says. Takpu himself has been connecting with Tara all the time, throughout his reincarnation lineage one after another, since birth. This is one incarnate lama we are talking about. Takpu throughout his lineage did that. Even in my period there was one wonderful Takpu Rinpoche, but the one before that, the famous Takpu Padmavajra was also not only a contemporary, but also a teacher to Pabongka Dorje Chang. When this Takpu Rinpoche passed away…….every year Takpu Dorje Chang invited Pabongka to come to his place. In Tibet in those days it was not easy to travel. Particularly, Pabongka was huge, physically, huge, huge, huge. So literally it was difficult to move. When he travelled across the mountains, they put blankets down, in between four mules and go that way. He was so huge.

0:51:39.1 Also when Pabongka travelled down from the snow mountains, they would hold the four corners of the blanket and slide down. Those who saw it, the contemporaries, told me all the same thing. I purposely looked into his biography, which says, “I comfortably transferred.” It didn’t say how. Then I said, “If you are holding it with two people he could go ahead.” With four people you can’t. But those who were there said, “No, they put the blanket out and two ends of the blanket fold up here and have a rope going behind holding it. And two ends of the rope are holding back and this is making sure it doesn’t go off.” That’s how they were sliding down completely, down the snow mountain, because it is easy to slide down.

0:53:03.7 That’s how he travelled. Mostly in the locations on the plains they carried him in a palanquin. It is interesting, because that is the easy way to transport. Then in the 13th Dalai Lama’s period, the government officials somehow disliked it that he would travel in a palanquin. So they gave him punishment. In the old time they did play like that, until the Chinese came. Then when the Chinese came everybody had to walk anyway, no palanquin for anybody.

Audience: What about you travelling in a garbage truck?

Rimpoche: Yes, that was also lucky. I got a ride in a garbage truck down the Himalayas. I felt lucky. I wanted to make sure that I don’t fall off the garbage truck. So I sat in a corner and held on to both sides.

So one year Pabongka wanted to go and see Takpu Dorje Chang. Takpu Dorje Chang wrote back saying, “Not this year, maybe next year” or something. Actually that was the year Takpu Dorje Chang passed away. Then the letter was received by Pagongka and he said, “Well, Takpu Dorje Chang said not to come this year. Okay.” They had made big preparations for two years or something. So they had to change it. Then weeks later or months later, maybe weeks, Pabongkha had a dream. In that dream Takpu Dorje Chang became a young, little boy and was walking and his wife, like a mother, was holding the hand of the baby and walking together. So Takpu Dorje Chang then saw Pabongka, acknowledged him and raised his hand. When the wife saw Pabongka she was a little embarrassed and sort of looked the other way and went.

So Pabongka said, “Oh, Takpu Dorje Chang may be passing away. His wife is definitely Tara-Yogini combined. So she is taking him to the pure land.”

Sure enough, Takpu Dorje Chang passed away and three weeks later the consort also passed away. Both passed away. So that is how it works.

0:56:53.3 Takpu Dorje Chang, throughout his life, throughout lives, was always accompanied and helped by Tara. When he writes in the longing song, “I hear that countless people have had encounters with you and you talked to them. Are they lying or do you have likes and dislikes or what is it?” That is actually meant for us. This is something very special. It is always with us. It does not only happen to Tibetans and Indians. It happens to Caucasians, many of them. I always talk about this medical doctor in Holland. Now it turns out to be a number of people who had encounters with Tara during our Tara winter retreat. That’s among ourselves, a number of people had encounters with Tara. So it happens. It is there, it is around with us. When we are talking about Tara, it’s there. Whether we see it or not, that’s because of our quite heavy negativities. They are blocking us.

0:59:01.8 We don’t hear, we don’t see. But that is the reality here. I am very much convinced it’s there, all the time, particularly through this teaching, through this lineage. It is always there. It is a funny thing for me. Every time there is an obstacle, if I try to think of doing a Tara retreat or something, it is good enough to take care of it. Then sometimes we are a little beyond that. Many of you had the opportunity to meet the head lama of Ladakh, the previous Bakula Rinpoche who came to Jewel Heart. He came to Chicago too, in 1993. He was known for being clairvoyant. He was the Indian ambassador in Mongolia during the transition from Communism to democracy. It is the only country that did the transition without bloodshed from the former Soviet Union. Everyone, both president, vice president and also prime minister and the opposition leaders who wanted to overthrow the old government, happen to be Bakula Rinpoche’s students.

1:01:07.1 All went to him to take blessings and all this. The revolutionaries sent a representative to get blessings from Bakula Rinpoche who was absolutely wrong for diplomatic norms. According to those norms you are not supposed to be involved, but Rinpoche gave them red threads and in the square when they were shouting against the old government they were distributing the red threads. Then they read Rinpoche’s message: no matter whatever happens, no killing, no bloodshed, no hatred.

They showed it on the television in the evening that they distributed the red threads. Rinpoche and his secretary thought, “Now we are going to get a call from the foreign ministry telling us, “What are you doing?” And half an hour later the foreign minister came to his residence, but instead of complaining, said, “Thank you, we deeply appreciate. The prime minister accepted your request and we will sit down and talk and negotiate.”

1:03:03.1 That’s what they said and Bakula Rinpoche’s biography also says that. So it’s the only transition of that kind without bloodshed. There were maybe another one or two, I don’t know.

So the protection coming from the blue utpala we talked about. You generate yourself in the form of Tara. Those who have received initiation are allowed to generate themselves as Tara, those who have not, are not allowed to do that. I have to say that, otherwise I get downfalls. If I say you can’t and you do it, then it is yours. So I did say it. So you are either in the Tara form or your personal form. Also Tara is inseparable from your guru and your own consciousness together. Here you don’t have a split personality, but what you are having is a reflection. If you look in the mirror you see yourself, but that doesn’t mean you have a split personality. Some people may think that, but it is not.

1:04:52.7 Then the mantra we will talk more about tomorrow, but I will say it today:

OM TARE TUTARE TURE SOHA

It is part of the Jewel Heart prayers too. The meaning of this mantra is:

A O M together becomes OM. So it is the combination of these three syllables. Similarly, we as individuals are the combination of the physical body, sound or speech and mind. Here, us, the individual, there the objects of refuge, in this case Tara, is also the combined physical appearance, sound and mind. So when you say OM, that is my physical body, speech and mind combined identified as me. Tara, her physical appearance, sound or speech and mind combined together is identified as Tara, the object of worship, the object of refuge, object of practice, the field of generating merit.

Khor wa le dröl TA RE ma

TUTARAYE jig je dröl

TURE nang wa nam le dröl

Dröl ma yum la chag tsal lo

Tare ma liberates from samsara;

Tuttare liberates from the eight fears;

Ture liberates from all illnesses;

To you, the Great Liberating Mother, I prostrate.

So then TARE is liberating, drölma in Tibetan. Dröl ma means liberator, liberating from generally all suffering and specifically from samsara’s sufferings. That is Khor wa le dröl ta re ma. Tara who liberates from samsara.

TUTARAYE jig je dröl – liberating from the eight fears. Then TURE liberates from all illnesses. When you look at OM, the combination of body, speech and mind, then TARA TUTARE TURE, that represents the Buddha’s first teaching on the Four Noble Truths, the Truth of Suffering, the Truth of the Cause of Suffering and the Truth of Cessation and the Truth of the Path that leads to the Cessation. Earlier we talked about Buddha’s life, how he finally became Buddha. After that Buddha said,

Sab zhi trö te ö ser dü ma che

Dü tsi tabü chö kyi ko wö nyi

Su la ten gya ko ra men yö de

Di na na gi ser tog ne par ja

I found a very profound, deep, nectar-like [experience]

But whoever I talk to, nobody will be able to understand,

So I better keep my mouth shut

And remain in the forest.

So Buddha decided to keep quiet. Then the Hindu-Buddhist mythological gods Indra and Brahma appeared to Buddha and Indra gave his hand implement conch shell to Buddha. That’s why the conch shell is so important in the Buddhist tradition. Brahma gave his chakra, which later became the Dharmachakra. That is the golden wheel. These two are very important in the Buddhist traditions everywhere.

1:11:42.3 It’s because the Buddha was approached by Indra and Brahma. They gave their hand implements and requested, “Please share your personal experience, teach.”

Then are a lot of stories, but to cut a long story short, Buddha’s first teaching was the Four Noble Truth: the Truth of Suffering, the Truth of the Cause of Suffering, which are the two negative truths. The cause of suffering brings the suffering. How did we get into this mess of samsara.

What can you do about it? The path. That is the practice. A lot of people know about the eight-fold path, but it doesn’t have to be the eight-fold path. All Dharma practices are the path. All Dharma practices are also part of the Eightfold path. The eightfold path is also Dharma practice, whether you label it eightfold path or not. The result of the path is the cessation of suffering. It’s how you get out of suffering and the cause of suffering. These are the Four Noble Truths that Buddha taught.

1:13:49.5 So Tara’s name is in OM TARE TUTARE TURE SOHA – freeing from illnesses, sufferings and their causes, all that corresponds exactly with the Four Noble Truths. In other words, the meaning of TARE TUTARE TURE is the Four Noble Truths, the Truth of Suffering, the Truth of the Cause of Suffering, the Truth of the Cessation and the Truth of the Path that leads to the Cessation.

SO HA is different. Earlier we had OM, three here, three there; body, mind and speech here, body, mind and speech there. SO HA is laying the foundation of that body, speech and mind in here. Sometimes it is not SO HA, but HUM, like in OM MANI PADME HUM. When it becomes HUM, it becomes one, union. Either this way or that way, it becomes oneness. So ultimately, the aim and purpose of Vajrayana is the merging together, becoming oneness. For that reason, right now we even think of Lama Yidam inseparable. Then our own consciousness also becomes part of it.

Sooner rather than later, the aim is to merge together. That is the great union business all about. You may see the pictures of male and female standing together, having sex. That is really depicting that union. That is not pornography. It is really talking about union. So SO HA and HUM almost have the same meaning, but the system of mantra is such, that when there is SO HA it means to lay the foundation of that [Lama Yidam] body, speech and mind in me, so that I can merge there together, sooner rather than later. So that is OM TARE TUTARE TURE SOHA.

1:16:59.5 It is also the name of Tara. You are calling the name of Tara and at the same time saying: merge me, bless me, help me, heal me – all of those will go together. So you have the Tara image then single-pointedly think. It all depends on the focus and concentration. If you don’t have focus or concentration, [it won’t work so well]. Like me, I do all my sadhanas with the television on, as loud as possible, giving a hard time to Colleen. Sometimes at night, on days where I couldn’t do my practice, and it becomes 12.30, 1, 2, 2.30 and sometimes even goes till 3 or 3.30, I got the television going loudly. Do I hear what the television says? Most probably not. I don’t know why, but it has become part of it.

1:18:35.5 Anyway, if you do it that way you don’t get anything done. I saw Bob meditating today. He said he would like to meditate for a minute. He asked if that was okay and I said: sure. So he put two earplugs in his ears. I thought he may get one of those eye coverings too, which you get as the usual supply in the airplane, blocking the noise and the view. But he only had the earplugs. That way of concentrating is nice. You need focus and concentration.

As I told you earlier, the moment you put in effort, Tara is there right in front of you. Even those people among us who had encounters with Tara in the winter retreat last year, they told me that Tara said, “I have been there ever since you began.” So that’s it. it’s really there and it is only ourselves, with our negative karma. When that is big and heavy, we don’t see it. We don’t hear it. When that becomes subtle and goes down, the boundary between is getting lowered, so begin to encounter and see and talk to it and do all that. It makes a hell of a difference.

1:20:47.6 All of us have the opportunity. It is rare, very rare. I tell you. But we have it. Take it or not – it depends on our luck and efforts. The mantra is OM TARE TUTARE TURE SOHA. The meditation is a) motivation: to benefit all beings. It is not for me alone. It is cutting down the selfishness. Even thinking, “I will be able to heal myself” is ego-boosting, self-cherishing. That alone is strong enough to block. If you think, “I can be famous”, of course that will block. “I can be a great fortune teller, better than anyone else”, all these types of things will be big blocks. You need total dedication, total devotion, Lama Yidam inseparable, that’s the key. We need total devotion to the benefit of all beings. Saying mantras and visualizing: light and liquid coming from the physical body of Tara, reaching to ourselves and all other sentient beings, like sentient beings are filling the ground. Tara fills the space. Each Tara sends one Tara, sitting on the head of each and every sentient being, giving light and liquid showers, purifying their negativities and particularly your own, washing all the negativities away, purifying them. These are getting out of your system completely, in the form of undesirable energy and color, like dirty laundry water type of thing and going out of your system completely, away from your mental, physical and emotional territory.

You receive the blessings of all enlightened beings in the form of light and nectar. They fill up your body from the toes to the crown, completely. Again you purify downfalls, negativities, obstacles, just by the touch of the light and nectar. Even your physical body becomes like clean crystal. Outside it looks nice, beautiful, clean, smooth, radiant. Inside also clean, pure, nothing wrong. Emotionally, all negative thoughts, ideas and addictions are totally purified. Then you become pure. You say the mantra. Finally a duplicate Tara dissolves to you and your body, speech and mind and Guru Arya Tara’s body, speech and mind become one.

1:26:03.2 What time is it? oh, good, so I have one more hour. So let’s do the Eight Fears, which our President Megan has ordered. So we have to follow. It is by presidential order, right? I am kidding you, don’t worry.

I got a book sent to me by Geshe Yeshe Thabkhe about the five skandhas. It is an old Chandrakirti book out of the tengyur. The person who sent it to me sent it upside down. So I locked this [I pad] so it doesn’t go back to the wrong position. What happened? How do you open it?........ 1:27:42.4 continuous problem solving……

1:29:35.9 When we are talking about the Eight Fears, this is actually from a Praise to Tara by the First Dalai Lama, Gendun Drub. Many of you have a copy of it. It is called Leg dri ma. You all got a copy, right? If you didn’t bring it, that’s a different story. So, he is praising Tara very specially for helping and protecting people. As I said earlier, Tara’s invitation is for those who are really downtrodden, hopeless and who don’t have much help either. So this guy writes:

DE TAR KYAB Ö KYÖ KYI LÜ CHEN NAM

NE RIM DÖN GEG DÜ MIN CHI WA DANG

MI LAM NGEN DANG TSEN MA NGEN PA SOG

JIG PA KÜN LE NYUR DU KYAB TU SÖL

Therefore, O Worthy Refuge, I beseech you,

Protect living beings from diseases, ghosts, demons,

Untimely death, nightmares, evil omens,

And every cause of terror.

One of your specialized activities – it is slightly different in Tibetan, plus that, even fearful dreams. You are beseeching Tara to protect you not only from illnesses, diseases, ghosts and demons, but also untimely death and nightmares. Nightmares may not include all dreams either, but bad, fearful dreams. So protect us from all fears immediately.

Now, the most important is pride.

1:34:06.9 The first eight fears have fears themselves, as well as metaphors. I used to have a tangkha like that, with all metaphors together, earlier. Nowadays, even the painters start to draw 8 Taras, calling them 8 protecting Taras, rather than depicting it….

I have one tangka today in Michigan. It is one of those 8 fear protecting tangkas. It belongs to a big family known as Shatar, who is Jamgön Lama Tsongkhapa’s benefactor family. The latest Shatar main family member Shatar Gung wa Ganden Peljor. He was almost my age. No, he was older than me, sorry. He son was my age. There you go. His son and me learned Tibetan together. We had the same teacher. The teacher I was learning from was known as Shatar Geshe Rinpoche, the Geshe Rinpoche in the Shatar house. I was quite close to him. He came for a visit to India and I got that tangka, without frame. He saw it and asked, “Rimpoche, where did you get this tangka?” I said, “I bought it down in the Janpath market.” That is in Delhi, near Connaught Place. Then he said, “This is my tangkha. We had a set of eight. We had this tangka made in Chamdo in Eastern Tibet and brought to Lhasa and they could never put the frame around. The didn’t get to it. They had the brocades specially ordered and had them there, not new brocades, but old brocades, old, white Russian gold brocade. We already ordered and it arrived, but we didn’t get to it.”

So I have still one of them. I put a fake Russian gold brocade frame around. I still have it. So the first fear is depicted by a lion. That is slightly different than the western understanding of lions. In the west, you have mud lions. The Tibetans have snow lions. They are different. Whether the snow lion is a real being is a different story. But the Tibetans always depict snow lions.

1:38:21.7 We say that lions are the kings of animals. They do have the pride of being the most important, like kings and all that. In Buddha’s time there was a story about a lion.

1:38:39.9 The lion had so much pride. Before I go into that story, I like to give you a little statement. When the Tibetan tradition talks about pride it is different from what we mean by pride in the English language. In English it can mean self-esteem, which is something you do need. That is not a problem. The problem this verse is talking about is a superiority-inferiority complex. I think it is referring to that pride.

1:39:30.4 That superiority complex will make the individual very not worthwhile. We have seen it. We see people who think “I am superior” don’t get a good education. Thinking “I am special” does not get you any good grounding, because you always want to be special. Tibet is an example, honestly. Tibet’s situation is so funny, throughout, honestly. The Chinese say that Tibet is part of China. Yet it has it’s own power. Tibetans were told “you are special”. That’s fine. They are happy with being special. But what is special? Nothing, you are neither here nor there, you are falling in between. So no country ever made any true policy of what Tibet is all about. China claims Tibet is part of China and it’s been there. Historically, there is truth to that. Tibetans claim they are independent. Historically, there is truth in it.

1:41:24.7 So really, whose fault is it? I think it is British India’s. Honestly. The Tibetan situation was only well known outside of Tibet to British India. They were the only ones dealing with it and they had a personal interest. They wanted to get things done in Tibet. So they talked to the Tibetans, because whatever China in Nanking decided, the Tibetans wouldn’t listen. So the Chinese called them barbarians who will not listen. They receive orders and don’t listen. The Tibetans were thinking they were managing themselves. So British India would talk to China and agree “Yes, yes, Tibet is part of China, we except that”. Then they would talk to the Tibetans, “We have to deal with you because we have to get it done.” So they had this double face working and everybody was happy with it. British India did get their business done. The Tibetans were happy because they thought they were being treated well by the Indians and British. They thought they were equal. They invited Indian and British ministers and they came. They invited Chinese ministers and they came. The Chinese told the world that their representatives came to Tibet to review and supervise. The Tibetans had no idea. They thought they had come as guests and they were treating them well, bye bye, go home.

1:43:33.3 So Tibet was caught by being special, honestly. So when they were told “you are special” they thought “Oh, yes, I am special”. That went on until 1947-49, after the end of World War II, when the Chiang Kai Check government had collapsed and moved to Taiwan and Mao’s government took over. Mao was no longer a sweet talking person. It was yes or no. The Tibetans were still thinking for 10 years that they were negotiating, but the whole world knew that the Chinese had taken over. The Tibetans and Chinese signed the 17 point agreement, which says that the government will change to the People’s Republic and the military will change to the People’s Military. But the Tibetans did not really understand until the flag changed. Then it was “Oh what’s going on?” even from the Tibetan officers. Until then we remained in the “special” category.

1:45:18.3 In 1947 a trade delegation was sent. They were told by British India “you are special”. Yes, we are special, the Tibetans thought. Then in London they also said, “you are special.” The trade delegation even came to Washington, where they also said, “You are special”. Yes, we are special. That’s what they accepted. What did they do? They had a passport, not a passport, but a letter written from the government in Lhasa, saying that the trade delegation went through. So they needed a visa. Going to India earlier, you didn’t need a visa. Between India and Tibet there was no visa requirement. You could just go across, for almost 200 years. But when leaving India, they needed visa. So the Indians did not know how to give visa. If you read the British-Indian document it turns out they did not know how to treat these people. They even asked the American government to issue visas. They asked them “What do you do with them?” The Americans finally decided that the British know the best and they would rely on the British whatever they did. So the British replied, “We treat them as special.” So the US decided to do the same. So what does that mean? They put a visa stamp on a piece of paper, no passport or anything. That paper said “This delegation is specially welcome in the country.” That’s it.

1:47:41.5 Then the Tibetans made noise, saying that they had visa from the British and the Americans. China protested to the British and to Washington. The delegation in America overstayed by three months. So all their visa had died. They had to go back to London to get to India. So when they came back to London, the British could not give them a new stamp, because the Chinese strongly protested. So they agreed not to give them a visa. So what they did is change the date, by removing the old date and writing in a new date. So they extended the visa for one more year, because you never knew how long these people were going to stay. They didn’t want to kick them out, so they extended it for one year, by scratching out the old date and writing a new one in.

1:48:54.5 So that’s being “special”. So then there is the prided of “we are special”. That is the pride like a lion. So in Buddha’s period, Buddha shared a story.

1:49:13.2 There was a lion who thought “I am the king of all.” The lion was a bully and bullied a rabbit. So the rabbit would run to the lion and roll over and said, “What can I do for you? I am at your service” and so on you know. He was one of those who were buttering the lion all the time. Because the lion bullied him, the rabbit wanted to hurt the lion. The rabbit thought, “I tried my best to be humble and stay down and do exactly what he told me to do, but he bullies me all the time. I am small and weak, but I have a good, intelligent mind. So I have to pay him back.” So the rabbit ran around and then he found a lake that was deep enough. He looked in and saw himself and made sure it was a reflection. Then he went to the lion with all humbleness, saying, “You are the king, you are the best of all. But there is another person who just looks like you down there. Unless you destroy him he may fight with you because you will grow older and weaker and he will be younger and stronger.”

1:51:17.0 The lion said, “I am the king. Where is he?” The rabbit said, “Down there.” The rabbit ran before him and the lion followed. They got near the lake and the rabbit brought the lion to the middle of that and said, “He is down there”. The lion looked down into the lake and saw there was another one. He growled. That other one growled just like that too. Then finally the lion jumped at him – into the lake. That’s how the rabbit destroyed the lion.

1:51:56.8 So pride is like that. People can harm you easily. Pride itself harms you. I gave you two examples. The story of the Tibetans as well as the lion story. How does this pride work?

The translation of this verse says:

JIG TSOG TA WAI RI SÜL NE CHE TE

ZHEN LE CHOG TU DZING PE SEM KENG SHING

PHA RÖL GYE DU SÖ PAI BAR KYIM CHEN

NAG GYEL SENG GEI JIG PA KYAB TU SÖL

Protect us from the terrifying lion Pride

Who dwells in the mountain of wrong views;

And who is an inflated mentality holding itself better than others

And yielding a claw to degrade the worlds.

1:52:49.7 That is the superiority complex. That pride is hiding among the mountains of wrong views. All fears are actually baseles. There is really no base. We are afraid. Even the fears of kids are. You know. The parents will reassure them: “There is no monster hiding under your bed. There is no monster hiding in your closet.” That reassuring indicates that all fears are baseless. Somehow they are emotionally created, most of them. That superiority or inferiority complex are both very, very harmful. They will let you down, you will fall through. Tibet is the example of the world being “special”. Even elder Tibetans my age or above, even today will say, “The world has declared us special.” Yes special, very special. That’s really what it is. That’s the inferiority-superiority complex. I better go on.

1:56:18.1 The next is the fear of ignorance through the metaphor of the elephant.

TREN SHE CHAK GYÜ NÖN PÖ MA TUL ZHING

DÖ YÖN NYÖ CHÜ THUNG BE THOM PAI THU

LOG PAI LAM ZHUG NÖ TSEI CHE WA TSIG

TI MUG LANG POI JIG PA KYAB TU SÖL

Protect us from the terrifying elephant Ignorance

Who is not tamed by the sharp hooks of mindful alertness; and who

From confusion caused by drinking the alcohol of sensual indulgence

Leads us down wrong paths to the sharp fangs of pain.

The elephant of ignorance has not been trained properly. Elephants are trained and tamed by sharp hooks. They are hitting the elephant behind the ear, which is the most sensitive spot. Once the elephant is trained, if you try to shackle it with a thick rope even metal or anything, the elephant sometimes gets mad and will break the shackles. Nothing can really hold the elephant down if it gets mad. So the trained elephants are tied to a little pillar with a little thread. Then the elephant will sit there worrying that the thread will breaks if he moves.

1:58:00.3 So if you really have good mindfulness or if you have alertness, these two protect us from ignorance. Then we will not take the wrong path and not harm anyone. If the elephants gets angry it can threaten by showing the fangs. It doesn’t take any time for the elephant to hurt us. They can pick us up with the trunk, throw us in the air or smash us like a tortilla easily by putting one foot down. That’s what elephants can do. That’s what ignorance can do. So protecting from that is mindfulness and alertness.

Next will be:

TSÜL MIN YI CHE LUNG GI KÜL WA LE

NYE CHÖ DÜ TRIN TRUG PAI LONG KYIL NA

GE WAI NAG TSEL SEG PAI NÜ PA CHEN

ZHE DANG ME YI JIG PA KYAB TU SÖL

Protect us from the terrifying fires of Anger

Which incite the wind of improper mental activity

And amidst swirling smoke-clouds of wrong action

Have power to burn the forest of goodness.

2:00:18.9 That is the fire of anger that can burn the whole forest, particularly when the wrong direction air is moving. That air will push through. If that starts burning your virtuous forest, the smoke will be the wrong behaviors of yours. People misbehave. Sometimes people put a lot of efforts into their practice and suddenly something happens and they start to behave like crazy. Sometimes we refer to that as crazy wisdom and great. But many times it is not crazy wisdom. Many times it is the wrong smoke from burning the forest of your virtue by hatred. Hatred consumes our virtue very strongly. We all know this. We have been through this after 9-11. We have been there for years.

Next is jealousy. The metaphor is the snake:

MA RIG THIB POI KUNG DU NGÖN ZHEN CHING

ZHEN JOR PHÜN TSOG TONG TSE MI SÖ PAR

DUG PAI DUG GI NYUR DU KYAB JE PAI

TRAG TO DRÜL GYI JIG PA KYAB TU SÖL

Protect us from the terrifying snake Jealousy

Who, attached to its nest of ignorance

Is unable to bear seeing the wealth or prosperity of others

And instantly infects everything with poison.

2:02:03.8 The snake is such, they will hide between dark and damp places, either rocks or other dark things. Any threat that comes round they are so jealous, they put the poison out and anybody that comes nearby will be affected by the poison. The snake is waiting there to get anything that comes, ready to throw the tongue. When the tongue comes out it is so quick and so long, you have no idea. There is a commercial, there the snake’s tongue comes out so quick and the beautiful butterfly is swamped. That is what jealousy does. You are thinking, “I am protecting myself”, but actually you are making everything poisonous around you. Anyone who comes near will be affected by that poison. That’s what it is.

Next is the thief of wrong view.

TÜL ZHUG MEN PAI DROG GÖN JIG RUNG DANG

TAG CHE NYA NGAM THANG LA RAB GYU ZHING

PEN DEI DRÖ DANG GÖN PA KÜN JOM PAI

TA NGEN KÜN POI JIG PA KYAB TU SÖL

Protect us from the terrifying thief Wrong View

Who created the dreadful wilds of inferior discipline

And the stark deserts of eternalism and nihilism

And destroys the towns and hermitages of virtue and joy

2:04:20.1 What does this do? Some people think that they themselves are independent. They say it doesn’t matter whatever other people may think, “it is me and I do whatever I want to do. I am the king in my house.” There is a funny example in Tibetan for that, but I don’t think I can say it. it’s a dirty joke. I have been talking too much already about the kettle spout, better say no. So this person thinks, “I can do whatever I want to do, it doesn’t matter.” They ignore whatever people say, what people’s opinion is. Sometimes we have that with practitioners too. Some practitioners do that.

Sometimes we create inferior quality of discipline. We think that’s the right thing to do and we make it the right thing and tell ourselves until we believe it and make people get caught into it. The really great ones are sometimes ignored, because they think, “Whatever I am doing, that’s fine for me. Let it be, maybe yes, maybe no, who cares.” That is losing an opportunity, it is like a thief that is taking away your opportunity. A lot of people do that, particularly practitioners. They think, “I am in this group. My group is great, no matter whatever yours is, but it is good enough.” You don’t have openmindedness. You ignore everything else. That is the thief.

2:08:36.2 Whatever you think it is, your understanding of reality, you make it true. Not only in regard to reality, even with regard to the path and practice you may think, “This is perfect and it is what it is.” And you are not open-minded and you are not looking anywhere. That is wrong view. This is the fear of the wrong view, because the wrong view will deprive you of the right view, the right understanding. You need to understand reality. Directly, it is the Buddhist view of emptiness. There are so many treatises. Each early Indian school presents its view in their treatises. Then if you stick to it and will not open up, it is like a thief who took your opportunity away.

Next: stinginess is like shackling yourself

MI SE SE PAI TSÖN KANG RA WA RU

LÜ CHEN RANG WANG ME PAR CHING JE CHING

SI PAI GO CHAG YE KE KYÜ PA YI

SER NAI CHAG DROG JIG PA KYAB TU SÖL

Protect us from the terrifying shackles of Miserliness

That holds us in a lock of attachment difficult to spring

And bind living beings helplessly

In the unbearable prison of cyclic existence.

2:10:22.4 It is based in the huge prison of samsara and everyone has no self control, no self power at all. It is going round and round continuously, because of the attachment and stinginess. You cannot let it go. That somehow locks you in completely and this is very difficult to open. So the shackles of stinginess lock you within samsara. If you have stinginess you will never engage in generosity. If you have never engage in generosity you have no morality, no patience, no enthusiasm. Everything is no, no, no, because of that. So that the fear here.

Next is: obsession or attachment. These are different things, but obsession is the worst part of attachment. It is like water.

SHIN TU GEL KA ZI PAI GYÜN CHOG CHER

LÜ LUNG DRAG POI KYEN DANG NE WA LE

KYE GA NA CHI PA LONG RAB TRUG PAI

DÖ CHAG CHU WOIR JIG PA KYAB TU SÖL

Protect us from the terrifying waters of Desire,

That carry us in the current of samsara so hard to ford

And that, conditioned by the winds of karma,

Toss in waves of birth, sickness, old age and death.

2:12:05.4 It is very difficult water to cut across. The current is leading you towards deeper samsara. You are also pushed by the powerful winds of your karma and conditions. The waves of birth, death, ageing and illness throw you deeper inside. That is the fear of attachment, obsession that we are asking Tara to protect us from.

Why? Samsars is maintained by attachment. Attachment is the glue for the individual to stick to samsara. That’s why.

Next is doubt. For us, doubt will not necessarily that harmful. Sometimes doubt can be good, but sometimes not.

KÜN TU MONG PAI KA LA RAB GYU ZHING

NGE PA DÖN DU NYER LA LHAG PAR TSE

THAR PAI SOG LA GÖL WAI DUG PA CHEN

THE TSOM SHA SAI JIG PA KYAB TU SÖL

Protect us from the terrifying ghost Doubt,

The malignant spirit who moves in the space of ignorance,

Attacking those with interest in ultimate aims

And disturbing the life of freedom.

2:13:55.0 That doubt is like a ghost. Our doubt will never follow a proper path. Because of ignorance we always want to be within ignorance, particularly whoever sheds light on it, whoever is seeking truth, doubt is very harmful, because it will not allow you to do anything. Doubt will remain throughout your life. You are probably born skeptical and you will die skeptical. So what will you achieve? Nothing. The rest of your life you remain critical to everything and everybody. There is goodness and value to being critical, but there is also a time to end being critical and time to do something. Otherwise, life doesn’t remain. It is like in “Days of our Lives” and the sand is going down all the time. You can keep on being skeptical all the time, but the sand will never stop. So then it will be empty. That is very harmful. That’s why the doubt is harmful.

2:16:08.2 Thus we have completed the eight fears of Tara and not only prayed to Tara to protect us from those but recognize each and every negative emotion and its effects. Whenever it rises within us it is very important not to let ourselves be controlled by that negative emotion. That covers the eight fears of Tara.

Whether the eight fears are counted separately or not, in one way we are praying the protection of Tara. On the other hand you yourself as the recipient of Tara’s blessings recognize your own eight negative emotions and know their symptoms, recognize their consequences and avoid them by applying the appropriate antidotes. That is the challenge of the practitioners and that is how we practice and finally we dedicate whatever little virtue we have accumulated from you people coming here, me coming from Michigan along with many others and you people wherever you are, getting up a little earlier and losing Saturday and Sunday morning sleep, walk or exercise. These sacrifices you made has some virtues, as well as sitting in a place like this has virtues. It looks like you are all comfortable, but I know how hard it is, those who are sitting on the chair, how much it is pushing from the bottom and even me, with a lot of cushions available also experience bone ache.

2:19:53.4 So you people are bound to feel it. And those of you sitting on the cushions, that looks nice, but it includes being uncomfortable and with pain and difficulties and also has some virtue that cuts negativities and all of them we pray and dedicate so that all of us will be able to see Tara, speak to Tara, obtain Tara’s stage.

Any questions? No.

2:20:43.6 By this merit….. 2:21:21.7 end of file

Crown Ornament for the Wise – A Praise of Green Tara – Lek Drima

༈ འཕགས་པ་སྤྱན་རས་གཟིགས་དབང་ཕྱུག་ལ་ཕྱག་འཚལ་ལོ།

Phag pa zhen re zig wang chug la chag tsal lo

To Arya Avalokiteshvara I bow down.

1.ལེགས་བྲིས་དཔལ་གྱི་བདག་པོ་གསེར་གྱི་མངལ། ལྷ་ཡི་བླ་མ་གླང་གདོང་དཔལ་གྱི་མགྲིན། པདྨོའི་གཉེན་སོགས་ལྷ་བརྒྱའི་གཙུག་རྒྱན་གྱིས། ཞབས་པད་གུས་མཆོད་སྒྲོལ་མའི་ཞབས་ལ་འདུད།

LEG DRI PEL GYI DAG PO SER GYI NGAL

LHA YI LA MA LANG DONG PEL GYI DRIN

PÄ MOI NYEN SOG LHA GYEI TSUG GYEN GYI

ZHAB PA GÜ CHÖ DRÖL MAI ZHAB LA DÜ

Homage to exalted Tara, at whose lotus feet

Vishnu, Brahma, Vrihapati, Ganesh, Ishvara, Surya

And the other crown ornaments amongst the many gods

Most reverently offer worship.

2.ཐུགས་རྗེ་ཆེན་པོའི་ཐུགས་རྗེའི་རྣམ་འཕྲུལ་གྱིས། དུས་གསུམ་རྒྱལ་བའི་མཁྱེན་བརྩེ་ནུས་པ་རྣམས། རབ་མཛེས་འཕྲིན་ལས་ལྷ་མོའི་སྐུར་བསྟན་ནས། ཕོངས་པ་ཀུན་སྐྱོབ་སྒྲོལ་མའི་ཞབས་ལ་འདུད།

THUG JE CHEN POI THUG JEI NAM TRÜL GYI

DÜ SUM GYEL WAI CHEN TSE NÜ PA NAM

RAB DZE TRIN LE LHA MOI KUR TEN NE

PHONG PA KÜN CHOG DRÖL MAI ZHAB LA DÜ

By the magical power of Avalokiteshvara's compassion,

The knowledge, mercy and strength of Buddhas past, present and future

Manifest in the form of the beautiful Goddess of Action;

At the feet of Tara, who protects from poverty, I bow down.

3.དབྱིངས་རིག་རྣམ་དག་པད་ཟླའི་གདན་སྟེང་ན། མར་གད་མདོག་�

ན་ཞལ་ག�

ིག་ཕྱག་གཉིས་མ། ལང་ཚོ་རབ་རྒྱས་གཡས་བརྐྱངས་གཡོན་བསྐུམས་ཞབས། ཐམས་ཤེས་ཟུང་འབྲེལ་མ་ལ་ཕྱག་འཚལ་ལོ།

YING RIG NAM DAG PÄ DAI DEN TENG NA

MAR GE DOG CHEN ZHEL CHIG CHA NYI MA

LANG TSO RAB GYE YE KYANG YÖN KUM ZHAB

THAB SHE ZUNG DREL MA LA CHAG TSAL LO

Upon a pure lotus and moon symbolizing knowledge and voidness

Sits the emerald goddess having one face and two arms.

Homage to she bounding with youth, whose right leg outstretched

And left withdrawn symbolize wisdom and method conjoined.

4.ནུ་འབུར་རབ་རྒྱས་ཟག་མེད་བདེ་བའི་གཏེར། ཞལ་རས་ཟླ་བ་རྒྱས་པའི་འཛུམ་དཀར་�

ན། ཞི་བའི་ཉམས་ལྡན་ཐུགས་རྗེའི་སྤྱན་ཡང་མ། སེང་ལྡེང་ནགས་ཀྱི་མཛེས་མ་ཁྱོད་ལ་འདུད།

NU BUR RAB GYE ZAG ME DE WAI TER

ZHEL RE DA WA GYE PAI DZUM KAR CHEN

ZHI WAI NYAM DEN THUG JEI CHEN YANG MA

SENG DENG NAG KYI DZE MA KYÖ LA DÜ

Her bulging breasts are a treasure of non-samsaric bliss,

Her moon-like face smiles brightly

And her wide, compassionate eyes gaze in serenity;

Homage to the beautiful one of the Rosewood Forest.

5.གཡུ་ཡི་ལྗོན་ཤིང་ཡལ་ག་བརྐྱངས་འདྲ་བའི། འཇམ་གཉེན་ཕྱག་གཡས་མཆོག་སྦྱིན་ཕྱག་རྒྱ་ནི། མཁས་རྣམས་དངོས་གྲུབ་མཆོག་གི་དགའ་སྟོན་ལ། འགྲོན་དུ་འབད་འདྲ་ཁྱེད་ལ་ཕྱག་འཚལ་ལོ།

YU YI JÖN SHING YAL KA KYANG DRA WAI

JAM NYEN CHAG YE CHOG JIN CHAG GYA NI

KE NAM NGÖ DRUB CHOG GI GA TÖN LA

DRÖN DU BE DRA KYE LA CHAG TSAL LO

Homage to she whose delicate right hand

Like a turquoise tree spreading its branches,

Stretches into the mudra Supreme Generosity,

As though inviting sages to a festival of supreme siddhi.

6.ཕྱག་གཡོན་དཀོན་མཆོག་གསུམ་མཚོན་སྐྱབས་སྦྱིན་གྱིས། འཇིགས་པ་བརྒྱ་ཕྲག་མཐོང་བའི་སྐྱེ་བོ་རྣམས། མ་འཇིགས་ང་ཡིས་མྱུར་དུ་བསྐྱབ་བོ་ཞེས། གསལ་བར་མཚོན་པ་ཁྱོད་ལ་ཕྱག་འཚལ་ལོ།

CHAG YÖN KÖN CHOG SUM TSEN KYAB JIN GYI

JIG PA GYA TRAG THONG BAI KYE BO NAM

MA JIG NGA YI NYUR DU KYAB PO ZHE

SEL WAR TSÖN PA KYÖ LA CHAG TSAL LO

Homage to she whose left hand is in the mudra bestowing refuge,

Which, symbolizing the Three Jewels, seems to call out:

'O you who see a hundred terrors, fear not,

For I will quickly protect you.'

7.ཕྱག་གཉིས་ཨུཏྤལ་སྔོན་པོས་མཚན་པ་ནི། འགྲོ་ཀུན་སྲིད་པའི་བདེ་ལ་མ་ཆགས་པར། ཐར་པ་ཆེན་པོའི་གྲོང་དུ་ཞུགས་ཤིག་�

ེས། བརྩོན་པའི་ལྕགས་གིས་བསྐུལ་འདྲ་ཁྱོད་ལ་འདུད།

CHAG NYI UT PAL NGÖN PÖ TSEN PA NI

DRO KÜN SI PAI DE LA MA CHAG PAR

THAR PA CHEN POI DRONG DU ZHUG SHIG CHE

TSÖN PAI CHAG GI KÜL DRA KYÖ LA DÜ

Homage to she with hands adorned with blue lotus flowers

That act as an inspiring whip, as though saying:

'Be not attracted to samsaric pleasures,

But enter into the city of great liberation.'

8.པདྨ་རཱ་གའི་མདངས་ལྡན་འོད་དཔག་མེད། མཉམ་གཞག་བདུད་རྩིས་གང་བའི་ལྷུང་བཟེད་བསྣམས། འཆི་མེད་དངོས་གྲུབ་སྩོལ་བས་སྤྱི་བོར་བརྒྱན། བདག་གི་འཆི་བདག་འཇོམས་པ་ཁྱོད་ལ་འདུད་།

PÄ MA RA KAY DANG DEN Ö PAG ME

NYAM ZHAG DÜ TSI GANG WAI LHUNG ZE NAM

CHI ME NGÖ DRUB TSÖL WE CHI WOR GYEN

DAG GI CHI DAG JOM PA KYÖ LA DÜ

Homage to she who can conquer the Lord of Death;

For by Buddha Amithaba, radiant as a ruby, is she crowned;

His hands, in the meditation posture, bear a bowl of ambrosia

To bestow the siddhi of immortality.

9.ཚོགས་གཉིས་མཐོ་རིས་བཟོ་བོའི་འདུ་བྱེད་ཀྱིས། གཞལ་མེད་ལྷ་ཡི་ཡིད་བཞིན་ནོར་བུ་རྣམས། མཛེས་མཛེས་ག�

ིག་ཏུ་བསྡུས་པའི་ཡིད་འཕྲོག་རྒྱན། ཀུན་གྱིས་བརྒྱན་པ་ཁྱོད་ལ་ཕྱག་འཚལ་ལོ།

TSOG NYI THO RI ZO WOI DU JE KYI

ZHEL ME LHA YI YI ZHIN NOR BU NAM

DZE DZE CHIG TU DÜ PAI YI TROG GYEN

KÜN GYI GYEN PA KYÖ LA CHAG TSAL LO

Homage to she adorned with ornaments

That embody each and every beauty

Of celestial wish-fulfilling gems

Made by the craftsmen Merit and Wisdom.

10.མར་གད་རི་བོས་འཇའ་ཚོན་གྱོན་པ་བཞིན། སྐུ་སྟོད་ལྷ་རྫས་གོས་ཀྱི་ག་ཤ་�

ན།

ཕྲ་ཞིང་ལྡེམ་ལ་མཛེས་པའི་རྐེད་སྐབས་ནི། པཉྩ་ལི་ཀའི་ཤམ་ཐབས་འཛིན་ལ་འདུད།

MAR GE RI WÖ JA TSÖN JÖN PA ZHIN

KU TÖ LHA DZE GÖ KYI GA SHA CHEN

TRA ZHING DEM LA DZE PAI KE KAB NI

PAN TSA LI KAI SHAM THAB DZIN LA DÜ

Like an emerald mountain clothed in rainbows

The upper part of her body is draped in celestial silks

And a panchalika skirt hugs her thin, supple waist;

To her I bow down.

11.གཡས་ན་མྱ་ངན་མེད་པའི་འོད་ཟེར་�

ན། ཞི་བའི་ཉམས་ལྡན་གསེར་མདོག་ཉི་འོད་འཕྲོ། གཡོན་ན་རལ་ག�

ིག་ནམ་མཁའི་མཛེས་པ་འཕྲོག ཁྲོ་ཆགས་བརྗིད་པས་མཛེས་པ་དེ་ལ་འདུད།

YE NA NYA NGEN ME PAI Ö ZAR CHEN

ZHI WAI NYAM DEN SER DOG NYI Ö TRO

YÖN NA RAL CHIG NAM KAI DZE PA TRO

TRO CHAG JI PE DZE PA DE LA DÜ

And homage to the goddess at her right side, Marici,

Peaceful in countenance, and emanating lights the colour of the sun;

And also to the goddess at her left, Ekajati,

Wrathful, lustful, radiant and the colour of the sky.

12.དྲུག་ལྡན་གླུ་དང་མཛེས་པའི་གར་ལ་མཁས། གདུགས་དཀར་རྔ་ཡབ་པི་ཝང་གླིང་བུ་སོགས། རབ་འབྱམས་མཆོད་རྫས་འཛིན་པའི་ལྷ་མོའི་ཚོགས། ནམ་མཁའ་གང་བས་མཆོད་ལ་ཕྱག་འཚལ་ལོ།

DRUG DEN LU DANG DZE PAI GAR LA KE

DUG KAR NGA YAB PI WANG LING PU SOG

RAB JAM CHÖ DZE DZIN PAI LHA MOI TSOG

NAM KA GANG WE CHÖ LA CHAG TSAL LO

Homage to she whose skies are filled

With myriads of goddesses skilled in dance and the six types of song,

Who hold up countless offerings such as white umbrellas,

Peacock fans, stringed instruments and flutes.

13.དཔའ་མོ་ལེགས་བརྗོད་མ་དང་རི་སྐྱེས་སོགས། ཡིད་འོད་འཆི་མེད་བུ་མོ་སྟོང་དག་གིས།

ཁྱོད་དྲུང་བྲན་མོ་ཙམ་ཡང་ཐོབ་དཀའ་བ། མཛེས་སྡུག་ལྷ་མོའི་སྐུ་ལ་ཕྱག་འཚལ་ལོ།

PA MO LEG JÖ MA DANG RI KYE SOG

YI ONG CHI ME BU MO TONG DAG GI

KYÖ DRUNG TREN MO TSAM YANG THOB KA WA

DZE DUG LHA MOI KU LA CHAG TSAL LO

The consorts of Vishnu, Indra and Ishvara

And thousands of other enchanting, immortal goddesses,

Must compete in beauty merely with your servants;

To the form of the exquisite goddess I bow down.

14.ཐུགས་རྗེའི་ཆུ་འཛིན་རྒྱས་པའི་ཀློང་ཡངས་ནས། གསུང་སྙན་ཚངས་དབྱངས་སྤྲིན་གྱི་རྔ་སྒྲ་�

ན། གདུལ་བྱའི་འཛིན་མར་ཡན་ལག་བརྒྱད་ཆོས་ཆར། ཀུན་ཏུ་འབེབས་མཁས་མ་ལ་ཕྱག་འཚལ་ལོ།

THUG JEI CHU DZIN GYE PAI LONG YANG NE

SUNG NYEN TSANG YANG TRIN KYI NGA DRA CHEN

DÜL JAI DZIN MAR YEN LAG GYE CHÖ CHAR

KÜN TU BEB KE MA LA CHAG TSAL LO

From the billowing cloud of your compassion

Resounds the thunder of teachings sweet to hear,

Seizing disciples in a rain of eight branches;

To she the wise in raining [teachings] I bow down.

15.ཤེས་བྱ་ཀུན་གཟིགས་ཡོན་ཏན་རྒྱ་མཚོའི་གཏེར། ཇི་བཞིན་མ་ལུས་བརྗོད་པར་སུ་ཡིས་ནུས། བློ་གྲོས་ཐོགས་མེད་སྟོབས་བ�

ུ་མངའ་བའི་ཐུགས། མཁྱེན་རབ་མཐར་ཕྱིན་མ་ལ་ཕྱག་འཚལ་ལོ།

SHE JA KÜN ZIG YÖN TEN GYA TSOI TER

JI ZHIN MA LÜ JÖ PAR SU YI NÜ

LO DRÖ THOG ME TOB CHU NGA WAI THUG

KYEN RAB THAR CHIN MA LA CHAG TSAL LO

Ocean-like treasure of qualities who sees all things

Who can describe you as you really are?

For your unimpeded mind possesses ten powers.

To she gone to the end of knowledge I bow down.

16.ཞི་བ་བརྙེས་ཀྱང་ཐུགས་རྗེའི་གཞན་དབང་གིས། སྡུག་བསྔལ་རྒྱ་མཚོར་བྱིང་བའི་འགྲོ་བ་རྣམས། ཐུགས་རྗེའི་ཕྱག་གིས་མྱུར་དུ་འདྲིན་མཛད་མ། རྩེ་བ་མཐར་ཕྱིན་མ་ལ་ཕྱག་འཚལ་ལོ།

ZHI WA NYE KYANG THUG JEI ZHEN WANG GI

DUG NGEL GYA TSOR JING BAI DRO WA NAM

THUG JEI CHAG GI NYUR DU DRIN DZE MA

TSE WA THAR CHIN MA LA CHAG TSAL LO

Although having found peace she is moved by compassion

And with arms of compassion quickly carries [to peace]

The beings sinking into an ocean of misery.

To she gone to the end of compassion I bow down.

17.ཞི་རྒྱས་དབང་དང་དྲག་པོའི་འཕྲིན་ལས་རྣམས། རྒྱ་མཚོའི་རླབས་བཞིན་དུས་ལས་མི་འདའ་བར། ལྷུན་གྲུབ་རྒྱུན་མི་འཆད་པར་འཇུག་མཛད་མ། མཛད་པ་མཐར་ཕྱིན་མ་ལ་ཕྱག་འཚལ་ལོ།

ZHI GYE WANG DANG DRAG POI TRIN LE NAM

GYA TSOI LAB ZHIN DÜ LE MI DA WAR

LHUN DRUB GYÜN MI CHE PAR JUG DZE MA

DZE PA THAR CHIN MA LA CHAG TSAL LO

Her activities of pacifying, increasing, overpowering and destroying

Like tides of the ocean pause not for a moment

But spontaneously roll on in an unbroken flow.

To she gone to the end of action I bow down.

18.འཇིགས་ཆེན་སྡུག་བསྔལ་བརྒྱད་དང་འབྱུང་པོའི་གདོན། ཉོན་མོངས་ཤེས་བྱའི་སྒྲིབ་པའི་འཇིགས་པ་རྣམས། ཁྱོད་ཞབས་དྲན་པའི་མོད་ལ་སྐྱོབ་མཛད་མ།

ནུས་པ་མཐར་ཕྱིན་མ་ལ་ཕྱག་འཚལ་ལོ།

JIG CHEN DUG NGEL GYE DANG JUNG POI DÖN

NYÖN MONG SHE JAI DRIB PAI JIG PA NAM

KYÖ ZHAB DREN POI MÖ LA KYOB DZE MA

NÜ PA TAR CHIN MA LA CHAG TSAL LO

Merely by remembering her feet one is protected

From the eight terrifying agents and evil ghosts

And from terrors such as obstacles to liberation and omniscience;

To she gone to the end of power I bow down.

19.༈ དེ་ལྟར་སྐྱབས་འོས་ཁྱོད་ཀྱིས་ལུས་�

ན་རྣམས། ནད་རིམས་གདོན་བགེགས་དུས་མིན་འཆི་བ་དང། རྨི་ལམ་ངན་དང་མཚན་མ་ངན་པ་སོགས། འཇིགས་པ་ཀུན་ལས་མྱུར་དུ་བསྐྱབ་ཏུ་གསོལ།

DE TAR KYAB Ö KYÖ KYI LÜ CHEN NAM

NE RIM DÖN GEG DÜ MIN CHI WA DANG

MI LAM NGEN DANG TSEN MA NGEN PA SOG

JIG PA KÜN LE NYUR DU KYAB TU SÖL

Therefore, O Worthy Refuge, I beseech you,

Protect living beings from diseases, ghosts, demons,

Untimely death, nightmares, evil omens,

And every cause of terror.

20.འཇིག་ཚོགས་ལྟ་བའི་རི་སུལ་གནས་བ�

ས་ཏེ། གཞན་ལས་མཆོག་ཏུ་འཛིན་པས་སེམས་ཁེངས་ཤིང། ཕ་རོལ་ཁྱད་དུ་གསོད་པའི་སྦར་ཁྱིམ་�

ན། ང་རྒྱལ་སེང་གེའི་འཇིགས་པ་བསྐྱབ་ཏུ་གསོལ།

JIG TSOG TA WAI RI SÜL NE CHE TE

ZHEN LE CHOG TU DZING PE SEM KENG SHING

PHA RÖL GYE DU SÖ PAI BAR KYIM CHEN

NAG GYEL SENG GEI JIG PA KYAB TU SÖL

Protect us from the terrifying lion Pride

Who dwells in the mountain of wrong views;

And who is an inflated mentality holding itself better than others

And yielding a claw to degrade the worlds.

21.དྲན་ཤེས་ལྕགས་ཀྱུ་རྣོན་པོས་མ་བཏུལ་ཞིང། འདོད་ཡོན་མྱོས་ཆུ་འཐུངས་བས་འཐོམས་པའི་མཐུས། ལོག་པའི་ལམ་ཞུགས་གནོད་འཚེའི་མཆི་བ་གཙིགས། གཏི་མུག་བླང་པོའི་འཇིགས་པ་བསྐྱབ་ཏུ་གསོལ།

TREN SHE CHAK GYÜ NÖN PÖ MA TUL ZHING

DÖ YÖN NYÖ CHÜ THUNG BE THOM PAI THU

LOG PAI LAM ZHUG NÖ TSEI CHE WA TSIG

TI MUG LANG POI JIG PA KYAB TU SÖL

Protect us from the terrifying elephant Ignorance

Who is not tamed by the sharp hooks of mindful alertness; and who

From confusion caused by drinking the alcohol of sensual indulgence

Leads us down wrong paths to the sharp fangs of pain.

22.ཚུལ་མིན་ཡིད་བྱེད་རླུང་གིས་བསྐུལ་བ་ལས། ཉེས་སྤྱོད་དུད་སྤྲིན་འཁྲུག་པའི་ཀློང་དཀྱིལ་ན། དགེ་བའི་ནགས་ཚལ་སྲེག་པའི་ནུས་པ་�

ན། ཞེ་སྡང་མེ་ཡི་འཇིགས་པ་བསྐྱབ་ཏུ་གསོལ།

TSÜL MIN YI CHE LUNG GI KÜL WA LE

NYE CHÖ DÜ TRIN TRUG PAI LONG KYIL NA

GE WAI NAG TSEL SEG PAI NÜ PA CHEN

ZHE DANG ME YI JIG PA KYAB TU SÖL

Protect us from the terrifying fires of Anger

Which incite the wind of improper mental activity

And amidst swirling smoke-clouds of wrong action

Have power to burn the forest of goodness.

23.མ་རིག་འཐིབས་པོའི་ཁུང་དུ་མངོན་ཞེན་�

ིང། གཞན་འབྱོར་ཕུན་ཚོགས་མཐོང་ཚེ་མི་བཟོད་པར། གདུག་པའི་དུག་གིས་མྱུར་དུ་ཁྱབ་བྱེད་པའི། ཕྲག་དོག་སྦྲུལ་གྱི་འཇིགས་པ་བསྐྱབ་དུ་གསོལ།

MA RIG THIB POI KUNG DU NGÖN ZHEN CHING

ZHEN JOR PHÜN TSOG TONG TSE MI SÖ PAR

DUG PAI DUG GI NYUR DU KYAB JE PAI

TRAG TO DRÜL GYI JIG PA KYAB TU SÖL

Protect us from the terrifying snake Jealousy

Who, attached to its nest of ignorance

Is unable to bear seeing the wealth or prosperity of others

And instantly infects everything with poison.

24.བརྟུལ་ཞུགས་དམན་པའི་འབྲོག་དགོན་འཇིགས་རུང་དང། རྟག་ཆད་མྱ་ངམ་ཐང་ལ་རབ་རྒྱུ་ཞིང། ཕན་བདེའི་གྲོང་དང་དགོན་པ་ཀུན་འཇོམས་པའི། ལྟ་ངན་རྐུན་པོའི་འཇིགས་པ་བསྐྱབ་ཏུ་གསོལ།

TÜL ZHUG MEN PAI DROG GÖN JIG RUNG DANG

TAG CHE NYA NGAM THANG LA RAB GYU ZHING

PEN DEI DRÖ DANG GÖN PA KÜN JOM PAI

TA NGEN KÜN POI JIG PA KYAB TU SÖL

Protect us from the terrifying thief Wrong View

Who created the dreadful wilds of inferior discipline

And the stark deserts of eternalism and nihilism

And destroys the towns and hermitages of virtue and joy

25.མི་བཟད་སྲིད་པའི་བཙོན་ཁང་ར་བ་རུ། ལུས་�

ན་རང་དབང་མེད་པར་འཆིང་བྱེད་�

ིང། སྲིད་པའི་སྒོ་ལྕགས་དབྱེ་དཀས་འཁྱུད་པ་ཡི། སེར་སྣའི་ལྕགས་སྒྲོག་འཇིགས་པ་བསྐྱབ་ཏུ་གསོལ།

MI SE SE PAI TSÖN KANG RA WA RU

LÜ CHEN RANG WANG ME PAR CHING JE CHING

SI PAI GO CHAG YE KE KYÜ PA YI

SER NAI CHAG DROG JIG PA KYAB TU SÖL

Protect us from the terrifying shackles of Miserliness

That holds us in a lock of attachment difficult to spring

And bind living beings helplessly

In the unbearable prison of cyclic existence.

27.ཤིན་ཏུ་བརྒལ་དཀའ་སྲིད་པའི་རྒྱུན་ཕྱོགས་ཁྱེར། ལས་རླུང་དྲག་པོའི་རྐྱེན་དང་ཉེ་བ་ལས།

སྐྱེ་རྒ་ན་འཆིའི་རྦ་ཀློང་རབ་འཁྲུག་པའི། འདོད་ཆགས་ཆུ་བོའི་འཇིགས་པ་བསྐྱབ་ཏུ་གསོལ།

SHIN TU GEL KA ZI PAI GYÜN CHOG CHER

LÜ LUNG DRAG POI KYEN DANG NE WA LE

KYE GA NA CHI PA LONG RAB TRUG PAI

DÖ CHAG CHU WOIR JIG PA KYAB TU SÖL

Protect us from the terrifying waters of Desire,

That carry us in the current of samsara so hard to ford

And that, conditioned by the winds of karma,

Toss in waves of birth, sickness, old age and death.

27.ཀུན་ཏུ་རྨོངས་པའི་མཁའ་ལ་རབ་རྒྱུ་ཞིང།

ངེས་པ་དོན་དུ་གཉེར་ལ་ལྷག་པར་འཚེ།

ཐར་པའི་སྲོག་ལ་རྒོལ་བའི་གདུག་པ་�

ན། ཐེ་ཚོམ་ཤ་ཟའི་འཇིགས་པ་བསྐྱབ་ཏུ་གསོལ།

KÜN TU MONG PAI KA LA RAB GYU ZHING

NGE PA DÖN DU NYER LA LHAG PAR TSE

THAR PAI SOG LA GÖL WAI DUG PA CHEN

THE TSOM SHA SAI JIG PA KYAB TU SÖL

Protect us from the terrifying ghost Doubt,

The malignant spirit who moves in the space of ignorance,

Attacking those with interest in ultimate aims

And disturbing the life of freedom.

28.ཁྱོད་ལ་བསྟོད་�

ིང་གསོལ་བ་བཏབ་པའི་མཐུས།

དམ་ཆོས་སྒྲུབ་པའི་འགལ་རྐྱེན་ཞི་བ་དང།

ཚེ་དང་བསོད་ནམས་དཔལ་དང་འབྱོར་པ་སོགས།

མཐུན་པའི་རྐྱེན་རྣམས་ཡིད་བཞིན་འགྲུབ་པར་མཛོད།

KYÖ LA TÖ CHING SÖL WA TAB PAI THU

DAM CHÖ DRUB PAI GEL KYEN ZHI WA DANG

TSE DANG SÖ NAM PEL DANG JOR PA SOG

THÜN PAI KYEN NAM YI ZHIN DRUB PAR DZÖ

By the power of this praise and supplication to you

May conditions opposing Dharmic practice be quelled

And may all conducive circumstances, such as long life,

Merits, glory, and prosperity be produced.

29.ཞིང་མཆོག་བདེ་བ་�

ན་དེར་འགྲོ་བ་ཀུན།

འདྲིན་པ་འོད་དཔག་མེད་པས་རྗེས་བཟུང་ནས།

དཀའ་བ་བརྒྱ་ཕྲག་སྤྱད་པ་མེད་པར་ཡང།

མྱུར་དུ་སངས་རྒྱས་ས་ལ་རེག་གྱུར་�

ིག།

ZHING CHOG DE WA CHEN DER DRO WA KÜN

DREN PA Ö PAG ME PE JE SUNG NE

KA WA GYA TRAG CHE PA ME PAR YANG

NYUR DU SANG GYE SA LA REG GYUR CHIG

May all beings be cared for by Buddha Amithaba,

And led to the pure land Sukhavati;

And without the hundredfold difficulty

May they quickly touch the ground of enlightenment.

30.བདག་ཀྱང་རྟག་ཏུ་ཚེ་རབས་དྲན་པ་དང།

བྱང་ཆུབ་སེམས་དང་ནམ་ཡང་མི་འབྲལ་ཞིང།

རྒྱལ་སྲས་སྤྱོད་པའི་རླབས་ཆེན་ཚོལ་བ་ལ།

བརྩོན་འགྲུས་ཆུ་བོའི་རྒྱུན་བཞིན་བསྟེན་པར་ཤོག

DAG KYANG TAG TU TSE RAB DREN PA DANG

JANG CHUB SEM DANG NAM YANG MI DREL ZHING

GYEL SE CHÖ PAI LAB CHEN TSÖL WA LA

TSÖN DRUB CHU WOI GYÜN ZHIN TSEN PAR SHOG

May I always remember my previous lives;

May I never be separated from the enlightened attitude;

And firmly as a river flows may I persevere

In seeking the vast ways of the bodhisattvas.

31.རང་དོན་བསྒྲུབ་ལ་ནམ་ཡང་མི་རེ་ཞིང།

གཞན་དོན་འབའ་ཞིག་བསྒྲུབ་ལ་གཞོལ་བ་དང།

སྤྱན་དང་མངོན་ཤེས་སྨྲ་མཁས་བཟོད་པ་སོགས།

གཞན་དོན་བྱེད་པའི་རྐྱེན་རྣམས་ཚང་བར་ཤོག

RANG DÖN DRUB LA NAM YANG MI RE ZHING

ZHEN DÖN BA ZHIG DRUB LA ZHÖL WA DANG

CHEN DANG NGÖN SHE MA KE SÖ PA SOG

ZHEN DÖN GYE PAI KYEN NAM TSANG WAR SHOG

Never hoping to benefit myself alone

Solely for others may I absorb myself in the quest;

And may I produce the conditions that actually benefit others;

Such as mystic vision, clairvoyance, skill in teaching, and patience.

32.རབ་འབྱམས་ཞིང་དུ་རྒྱལ་བའི་དམ་ཆོས་ཀུན།

རྒྱས་པར་བྱེད་ལ་ནམ་ཡང་མི་ཞུམ་ཞིང།

རྟག་ཏུ་སེམས་�

ན་ཀུན་དོན་བསྒྲུབ་པའི་ཕྱིར།

རྒྱལ་བའི་གོ་འཕངས་བདེ་བླག་ཐོབ་གྱུར་�

ིག

RAB JAM ZHING DU GYEL WAI DAM CHÖ KÜN

GYE PAR CHE LA NAM YANG MI ZHUM ZHING

TAG TU SEM CHEN KÜN DÖN DRUB PAI CHIR

GYEL WAI GO PHANG DE LAG THOB GYUR CHIG

May I never be faint in furthering through infinite fields

The holy teachings of the Victorious Ones

And in order constantly to fulfil the needs of beings

May I quickly and easily gain the stage of a Buddha.

རྗེ་བཙུན་བ�

ོམ་ལྡན་འདས་མ་སེང་ལྡེང་ནགས་ཀྱི་སྒྲོལ་མ་ལ་བསྟོད་པ་མཁས་པའི་

གཙུག་རྒྱན་ཞིས་བྱ་བ་འདི་ནི། ཤཱ་ཀྱའི་དགེ་སློང་དགེ་འདུན་གྲུབ་པ་དཔལ་བཟང་པས་ཡུན་རིང་དུ་གསོལ་བ་བཏབ་སྟེ། བྱང་ཆུབ་ཆེན་པོའི་དབེན་གནས་ཐེག་ཆེན་ཕོ་བྲང་དུ་ལེགས་པར་སྦྱར་བའོ།། དགེ།།

Je tsün chom den de ma seng den nag kyi dröl ma la tö pa ke pai tsug gyen zhe ja wa di ni

Sha kye ge long gen dün drub pa pel zang pö yung ring du söl wa tab te

Jang chug chen poi ben ne theg chen pho drang du leg par jar wa o

Translation: Glenn Mullin