Words for the Path
of the
Compassionate Lotus

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Practice Text Links

  • Jodoron - - The Jodoron, an article on Vasubandhu and PureLand Buddhism translated by David Matsumoto. SBRC note: The following article appears in, The Pure Land, Journal of Pure Land Buddhism. - http://www.fogbank.com/sbrc/library/webdocs/jodoron_d_matsumoto.html
  • Learn about Tibetan Buddhism - KTD--Learn about Tibetan Buddhism from Kagyu.org. - http://www.kagyu.org/buddhism/bud00.html
  • Becoming a Buddhist - KTD--Becoming a Buddhist from Kagyu.org. - http://www.kagyu.org/buddhism/bec/bec00.html
  • Developing the Mind - KTD--Developing the Mind through Sadhana Practice from Kagyu.org - http://www.kagyu.org/buddhism/dev/dev00.html
  • A Guide to Shamatha Meditation - A Guide to Shamatha Meditation by The Venerable Thrangu Rinpoche - http://www.kagyu.org/buddhism/bec/bec00.html
  • The Six Bardos - The Six Bardos by Kalu Rinpoche - http://www.galway.iol.ie/~taeger/bardotea/bardotea.html
  • Guru Rinpoche - Padmakara, The Lotus Born (often referred to in the West as Padmasambhava, though this is actually simply one of his manifestations), is perhaps the most important figure in Tibetan Buddhism. - http://home.pacbell.net/nalanda/GuruRinp.htm
  • Audio-Dharma - Audio Library - Ratnashri Malaysia - Drikung Kagyu Tradition - http://www.geocities.com/ratnasripj/main.html#audiodharma
  • Asian Classics - The Asian Classics Institute - Kadampa Tibetan Buddhism - Correspondance Course - Texts - http://www.world-view.org/aci.html
  • The Noble Eightfold Path - The Noble Eightfold Path by Bhikkhu Bodhi at accesstoinsight.org - http://www.accesstoinsight.org/lib/bps/misc/waytoend.html
  • The Four Noble Truths - The Four Noble Truths: A Study Guide Prepared by Thanissaro Bhikkhu at accesstoinsight.org - http://www.accesstoinsight.org/lib/study/truths.html
  • Access to Insight - Access to Insight - Readings in Theravada Buddhism - Sutra Texts - http://www.accesstoinsight.org/index.html
  • Dhammapada -Dhammapada - Electronic Buddhist Archieves - translated from Pali by John Richards - http://www.freenet.carleton.ca/dharma/introduction/sutras/dhammapada.html
  • The Dharmapada - Sayings of Buddha - Translated by S. Beck - http://www.iislands.com/hermit/pages/Darhma.html
  • Starting out Small: A Collection of Talks for Beginning Meditators - A Collection of Talks for Beginning Meditators: The passages translated here had their beginnings in talks that Ajaan Lee gave to groups of people while they were meditating. A nun, Mae Chii Arun Abhivanna took notes during the talks - from accesstoinsight.org - http://www.accesstoinsight.org/lib/thai/lee/startsmall.html
  • The Ordination - Theravadan: The Ordination Procedure Some Vinaya Rules - By Chanmyay Sayadaw - http://web.ukonline.co.uk/buddhism/ordinate.htm
  • Lay Buddhist Practice - Lay Buddhist Practice: The Shrine Room, Uposatha Day, Rains Residence by Bhikkhu Khantipalo - a text from accesstoinsight.org - http://www.accesstoinsight.org/lib/bps/wheels/wheel206/index.html
  • Uposatha Observance Days - Uposatha days are times of renewed dedication to Dhamma practice, observed by both lay people and monastics throughout the world of Theravada Buddhism - from accesstoinsight.org - http://www.accesstoinsight.org/ptf/uposatha.html
  • Dharma Practices Days - Tibetan Lunar Calendar. - http://www.fpmt.org/resources/dates.htm
  • Dogen Sangha - Dogen Sangha: 33-page book--"Introduction to Buddhism and The Practice of Zazen" - Download PDF file - http://www.windbell.com/dsangha.html
  • The Diamond Cutter Sutra - Translated by Geshe Micheal - Be prepared to download to hard drive or floppy this translated text with English paralleled with the Tibetan text. - http://www.tsongkhapa.org/aciwest/docs/Dcutter.pdf
  • The Lotus Sutra - The Lotus Sutra translated by Burton Watson | sgi-usa.org - http://www.sgi-usa.org/buddhism/library/Buddhism/LotusSutra/
  • Amida Net - Amida Net - A Comprehensive Website of Pure Land Buddhism - http://www.ne.jp/asahi/pureland-buddhism/amida-net/
  • AMIDA THE INFINITE - By Zuio Hisao Inagaki - Learn of Namu Amida Butsu - http://mugeko.senet.com.au/ati.htm/
  • New Publication Series - Request Your own free study copy of "Amida the Infinite" by Zuio Hisao Inagaki An Introduction to Shin Buddhism - http://www.users.senet.com.au/~mugeko/atiorder.htm
  • Mugeko - Mugeko: Unhindered Light, Books, Links and Information focusing on PureLand Buddhism and Shin Buddhism. - http://mugeko.senet.com.au/index.htm/
  • The Collected Works of Shinran - The Complete Text in Progress - Jodo-Shinshu or "True Essence" of the PureLand School: Shin Buddhism. Find out about Shinran and Nembutsu. - http://www.shinranworks.com/
  • Nichiren Shonin, Odiamoku and Gohonzon - Nichiren Shonin (1222-1282). He taught the Lotus Sutra represents the focus point of Buddha Shakyamuni's teachings.
  • A Virtual Temple For The Study of Zen - Zen Buddhist Web Temple and Study Center: ZBOHY Home Page - Zen Buddhist Order of Hsu Yun - Master Hsu Yun, White Cloud - http://www.hsuyun.org/
  • Tendai Buddhism - T'ien-t'ai/Tendai Buddhism - http://www.cc.colorado.edu/Dept/RE/Courses/RE343FOX/Outline.html
  • Dharma Realm Buddhist Association - PureLand Buddhist Text: Sutra Available - http://www.drba.org/
  • The Tannisho - The Tannisho: Translated by Taitetsu Unno - http://www.livingdharma.org/Tannisho/TannishoContents.html
  • Shurangama Sutra - Text, Commentaries and Articles. - http://userwww.sfsu.edu/~rone/Buddhism/Shurangama/Shurangama.htm
  • Avatamsaka Sutra: Chapter 40 - Entering the Inconceivable state of Liberation through the Practices and Vows of the Bodhisattva Samantabhadra (Amitahba or Amida Buddha) Buddhist Text Translation Society - http://www.sinc.sunysb.edu/Clubs/buddhism/pxxyp/index.html
  • Glossary Index - Buddhist Door Glossary Index - http://www.tunglinkok.ca/passissue/9701/sources/glossary.htm
  • Handbook for Mankind - Buddhadasa Bhikkhu's Classic exposition of the Buddhist Path. Combined with two more texts: "Why were we born?" and "Another kind of birth" - Theravadan Tradition - http://www.buddhanet.net/budasa.htm

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Practice Book List

Tibetan Buddhism

The Jewel Ornament of Liberation
By Gampopa
Translated by Khenpo Konchog Gyaltsen Rinpoche
ISBN: 1 55939 092 1

The Instructions of Gampopa
A Precious Garland of the Supreme Path
By Khenpo Karthar Rinpoche
ISBN: 1 55939 046 8

The Principal Teachings of Buddhism
Translated by Geshe Lobsang Tharcin
ISBN: 81 208 1712 5

Gently Whispered
Oral Teachings By Kalu Rinpoche
ISBN: 0 88268 153 2

Luminous Mind
The way of the Buddha
By Kalu Rinpoche
ISBN: 0 86171 118 1

The Four Noble Truths
By Lobsang Gyatso
ISBN: 1 55939 027 1

The Three Levels of Spiritual Perception
By Deshung Rinpoche
ISBN: 0 86171 069 X

The Six Perfections
Commentary by Geshe Sonam Rinchen
ISBN: 1 55939 089 1

As It Is: Vol. 1
By Tulku Urgyen Rinpoche
ISBN: 962 7341 355
As It Is: Vol. 2
By Tulku Urgyen Rinpoche
ISBN: 966 7341 398
Rangjung Yeshe Publications

Illusion's Game
The Life and Teaching of Naropa
By Chogyam Trungpa Rinpoche
ISBN: 0 87773 857 2

Buddhahood Without Meditation
By Dudjom Lingpa
ISBN: 1 881847 07 1
Padma Publishing

Advice From The Lotus-Born
Translated by Erik Pema Kunsang
ISBN: 962 7341 20 7

Dakini Teachings
Translated by Erik Pema Kunsang
ISBN: 0 87773 546 8

The Words of My Perfect Teacher
By Patrul Rinpoche
ISBN: 0761990275

The Path is the Goal:
A Basic Handbook of Buddhist Meditation
By Chogyam Trungpa Rinpoche
ISBN: 0877739706

The Crystal and the Way of Light: Sutra, Tantra and Dzogchen
By Namkhai Norbu Rinpoche
ISBN: 155939135900

The Confession of Downfalls:
The Confession Sutra and
Vajrasattva Practice
Translated and Edited by Brian Beresford
ISBN: 8185102856 (paperback)
Namse Bangdzo Bookstore

When Things Fall Apart
By Pema Chodron
ISBN: 1 57062 160 8

Preparing for Tantra
The Mountain of Blessings
Translated by Khen Rinpoche
Geshe Lobsang Tharcin
ISBN: 81 85132 17 8

The Essence of Nectar
Yeshe Tsondru
Translated by Geshe Lobsang Tharchin
Library of Tibetan Works and Archives
Mahayana Sutra and Tantra Press

A Garland of Immortal
Wish-Fulfilling Trees
By Tsering Lama Jampol Zangpo
ISBN: 0937938645 (paperback)

Four Foundations of
Buddhist Practice
by Thrangu Rinpoche
Namo Buddha Publications
ISBN: 0 962 802 62x (paperback)
For catalogue: cjohonson@ix.netcom.com
Phone: (303) 449 - 6608
Namo Buddha Publications

Awakening The Mind
Lightening The Heart
H.H. The Dalai Lama
ISBN: 0 06 061688 1 (hardback)

Theravadan Buddhism

The Long Discourses of the Buddha
Digha Nikaya
Translated by Maurice Walshe
ISBN: 0 86171 103 3 (hardback)

The Middle Length Discourses of the Buddha
Majjhima Nikaya
Translated by Bhikkhu Nanamoli and Bhikkhu Bodhi
ISBN: 0 86171 072 X (hardback)

PureLand Buddhism

Tannisho: A Shin Buddhist Classic
Translated by Taitetsu Unno
ISBN: 0 938474 18 9

Buddha of Infinite Light
By D.T. Suzuki
ISBN: 1 57062 301 5 (hardback)

The Threefold Lotus Sutra
Translated by Kato, Tamura and Miyasaka
ISBN: 4 333 00208 7

The Way to Buddhahood
By Yin-shun
ISBN: 0 86171 133 5

Stopping and Seeing
A Comprehensive Course in Buddhist Meditation
By Chih-i
Translated by Thomas Cleary
ISBN: 1 57062 275 2

Shapers of Japanese Buddhism
Edited by Yusen Kashiwahara and Koyu Sonoda
ISBN: 4 333 01630 4

BDK Publications - The Teaching of Buddha
The Teaching of Buddha, is a collection
of writings on the essence of Buddhism,
selected and edited from the vast Buddhist
canon, presented in a concise, easy-to-read,
and nonsectarian format. It also includes a
brief history of Buddhism, a listing of the
source texts, a glossary of Sanskrit terms,
and an index.
Numata Center - BDK Publications

The Three Pureland Sutras:
A Study and Translation
By Hisao Inagaki
Mugeko Bookshop

Commentary on Vasubandhu's
Discourse on the Pure Land
By Hisao Inagaki
ISBN: 4 8162 1872 6 C3015 (hardback)

Complete Enlightenment:
Translation and Commentary on
The Sutra of Complete Enlightenment
By Ch'an Sheng-yen
Foreword by Thich Nhat Hanh
ISBN: 1570624003

The Diamond Sutra:
Transforming the Way We
Preceive the World
By Mu Soeng
ISBN: 0861711602 (paperback)

The Lotus Sutra
ISBN: 4 890 451 072 (paperback)
By Venerable Senchu Murano
Introduction to the Lotus Sutra
By Venerable Senchu Murano
Lotus Seeds - The Essence of Nichiren Shu Buddhism
ISBN: 0 970 592 000 (paperback)
By NBT - San Jose
More Books and Supplies
29490 Mission Blvd.
Hayward, California 94544 USA
(510) 690-1222 Fax: (510) 690-1221

The Flower Ornament Scripture:
A Translation of the Avatamsaka Sutra
By Thomas Cleary, Translator
ISBN: 0877739404 (hardback)

The Lotus Sutra
by Burton Watson
ISBN: 0231081618 (paperback)

Fire in the Lotus:
The Dynamic Buddhism of Nichiren
by Daniel B. Montgomery
(periodically out of print check Amazon.com)
ISBN: 1 852 740 914 (paperback)

Platform Sutra of the
6th Patriarch: The Text of
Tun-Huang Manuscript
By Philip B. Yampolsky
Translated by Hui-Neng Liu-Tsu-Ta
ISBN: 0231083610 (paperback)

The Collected Works of Shinran
The publication is a two-volume
set, a commentary by Shinran,
with introductions to texts,
glossaries, and translation
This Title and others available at:
The B.C.A. Buddhist Bookstore
1710 Octavia St.
San Francisco, CA 94109
Phone: 415 776 7877
Fax: 415 771 6293
Honpa Hongwanji
Hawaii Betsuin Bookstore
1727 Pali Highway
Honolulu, HI 96813
Phone: 808 522 9210
Fax: 808 522 9209
Contact: Rev. Al Bloom
E-Mail: albloom@aloha.net
For information on a membership in the Cyber-Sangha

Ocean: An Introduction to Jodo-Shin Shu
Buddhism in America
by Kenneth Tanaka
Wisdom Ocean Publications
ISBN: 0 965 806 200 (paperback)

River of Fire, River of Water:
An Introduction to the Pure Land Tradition
of Shin Buddhism
by Taitetsu Unno
ISBN: 0 385 485 115 (paperback)

Books for the Curious of Buddhism

The Art of Happiness
A Handbook for Living
By H.H. The Dalai Lama
and Howard C. Cutler, M.D.
ISBN: 1 57322 111 2 (hardback)

Ethics For The New Millenium
By Dalai Lama
ISBN: 1 537 220256 (hardback)

The Dalai Lama's Book of Wisdom
By Dalai Lama
ISBN: 0 7225 3955X

  • Medicine Buddha from Sumedha's Corner - Singapore
  • Honoring My Spiritual Friend as Yidam....Heart felt Thanks.

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Praises and Requests to the Twenty-one Taras

Taking Refuge and Generating the Altruistic Dedicated Heart

  • To the Buddha, the Dharma and the Sangha
    I go for refuge until I am enlightened
    Through the positive potential I create by
    practicing generosity and the other far-reaching attitudes
    May I attain Buddhahood for the benefit of all sentient beings.
    (Repeat 3 times)

The Four Immeasurables

  • May all sentient beings have happiness
    and the causes of happiness;
    May all sentient beings be free from suffering
    and the causes of suffering;
    May all sentient beings never be separated
    from the happiness that knows no suffering;
    May all sentient beings abide in equanimity,
    free from attachment and anger that
    holds some close and others distant.
    (Repeat 3 times)


  • The Taras arise from the tears of Chenrezig as expressions of enlightened speech. On seeing the continued suffering of beings, tears came into his eyes. The tears from one eye coalesced into Green Tara and the tears from the other eye became White Tara. This practice uses Green Tara as the center though which all other expressions are called and praised.
  • You are in your ordinary form. At your heart appears a white AH, made of light. This transforms into a white moon disc. At its center appears a green syllable TAM, the essence of Tara’s blissful omniscient mind of wisdom and compassion. Standing clockwise around the edge of the moon appear the letters of the mantra OM TARE TUTTARE TURE SOHA, made of green light. If empowered, add the three syllables in the three places and other changes.
  • From the TAM, rainbow-colored light goes out in all directions and invokes Tara to appear in the space in front of you. She is seated on a lotus and moon disc. Her body is made of emerald-green light, youthful and exquisitely beautiful. Her right hand on her right knee is in the gesture of giving; her left hand at her heart is the gesture of refuge and holds the stem of a blue utpala flower that blooms by her ear. Her left leg is drawn up and her right leg is slightly extended. Her face is very beautiful and she smiles with loving-kindness at all sentient beings.
  • Surrounding her in space are 21 other Taras, as well as all the Buddhas and bodhisattvas. Surrounding you are all sentient beings. You lead them in reciting the prayers and requests to Tara.
  • When doing multiple repetitions of the homage, one could start with the seven-limb prayer and include the homage and condensed praise. One could also do a more limited repetition. When pressed for time, one can repeat only the condensed praise.

Seven-limb prayer

(Start of the repetition loop)
  • Reverently I prostrate with my body, speech and mind and present clouds of every type of offering, actual and mentally transformed. I confess all my negative actions accumulated since beginningless time and rejoice in the virtues of all holy and ordinary beings. Please remain until cyclic existence ends, and turn the wheel of Dharma for sentient beings. I dedicate the virtues created by myself and others to the great enlightenment.

Homage to the Twenty-One Taras

OM I prostrate to the noble transcendent liberator.
  • 1. Homage to Tara swift and fearless
    With eyes like a flash of lightning
    Lotus-born in an ocean of tears
    Of Chenrezig, three world’s protector.
    Oh let all your action flow out through me
    Showering all beings who need it.
    Please bring all their messes back to me
    While engulfing all in pure benefit.

    2. Homage to you whose face is like
    One hundred autumn moons gathered
    And blazes with the dazzling light
    Of a thousand constellations.
    Oh let all your action flow out through me
    Showering all beings who need it.
    Please bring all their messes back to me While engulfing all in pure benefit.

    3. Homage to you born from a gold-blue lotus
    Hands adorned with lotus flowers
    Essence of giving, effort, and ethics,
    Patience, concentration and wisdom.
    Oh let all your action flow out through me
    Showering all beings who need it.
    Please bring all their messes back to me
    While engulfing all in pure benefit.

    4. Homage to you who crown all Buddhas
    Whose action subdues without limit
    Attained to every perfection
    On you the bodhisattvas rely.
    Oh let all your action flow out through me
    Showering all beings who need it.
    Please bring all their messes back to me
    While engulfing all in pure benefit.

    5. Homage to you whose TUTTARE and HUM
    Fill the realms of desire, form and space
    You crush seven worlds beneath your feet
    And have power to call all forces.
    Oh let all your action flow out through me
    Showering all beings who need it.
    Please bring all their messes back to me
    While engulfing all in pure benefit.

    6. Homage to you adored by Indra,
    Agni, Brahma, Vayu and Ishvara
    Praised in song by hosts of spirits,
    Zombies, scent-eaters and yakshas.
    Oh let all your action flow out through me
    Showering all beings who need it.
    Please bring all their messes back to me
    While engulfing all in pure benefit.

    7. Homage to you whose TREY and PEY
    Destroy external wheels of magic
    Right leg drawn in and left extended
    You blaze within a raging fire.
    Oh let all your action flow out through me
    Showering all beings who need it.
    Please bring all their messes back to me
    While engulfing all in pure benefit.

    8. Homage to you whose TURE destroys
    The great fears, the mighty demons
    With a wrathful frown on your lotus face
    You slay all foes without exception.
    Oh let all your action flow out through me
    Showering all beings who need it.
    Please bring all their messes back to me
    While engulfing all in pure benefit.

    9. Homage to you beautifully adorned
    By the Three Jewels' gesture at your heart
    Your wheel shines in all directions
    With a whirling mass of light.
    Oh let all your action flow out through me
    Showering all beings who need it.
    Please bring all their messes back to me
    While engulfing all in pure benefit.

    10. Homage to you, radiant and joyful
    Whose crown emits a garland of light
    You, by the laughter of TUTTARA
    Conquer demons and lords of the world.
    Oh let all your action flow out through me
    Showering all beings who need it.
    Please bring all their messes back to me
    While engulfing all in pure benefit.

    11. Homage to you with power to invoke
    The assembly of local protectors
    With your fierce frown and vibrating HUM
    You bring freedom from all poverty.
    Oh let all your action flow out through me
    Showering all beings who need it.
    Please bring all their messes back to me
    While engulfing all in pure benefit.

    12. Homage to you with crescent moon crown
    All your adornments dazzling bright
    From your hair-knot Amitabha
    Shines eternal with great beams of light.
    Oh let all your action flow out through me
    Showering all beings who need it.
    Please bring all their messes back to me
    While engulfing all in pure benefit.

    13. Homage to you who dwells in a blazing wreath
    Like the fire at the end of this age
    Your right leg outstretched and the left drawn in
    Joy surrounds you who defeats hosts of foes.
    Oh let all your action flow out through me
    Showering all beings who need it.
    Please bring all their messes back to me
    While engulfing all in pure benefit.

    14. Homage to you whose foot stamps the earth
    And whose palm strikes the ground by your side
    With a wrathful glance and the letter HUM
    You subdue all in the seven stages.
    Oh let all your action flow out through me
    Showering all beings who need it.
    Please bring all their messes back to me
    While engulfing all in pure benefit.

    15. Homage to the blissful, virtuous, peaceful one
    Object of practice, nirvana’s peace
    Perfectly endowed with SOHA and OM
    Overcoming all the great evils.
    Oh let all your action flow out through me
    Showering all beings who need it.
    Please bring all their messes back to me
    While engulfing all in pure benefit.

    16. Homage to you with joyous retinue
    You subdue fully all enemies’ forms
    The ten-letter mantra adorns your heart
    And your knowledge-HUM gives liberation.
    Oh let all your action flow out through me
    Showering all beings who need it.
    Please bring all their messes back to me
    While engulfing all in pure benefit.

    17. Homage to TURE with stamping feet
    Whose essence is the seed-letter HUM
    You cause Merus, Mandara and Vindya
    And all three worlds to tremble and shake.
    Oh let all your action flow out through me
    Showering all beings who need it.
    Please bring all their messes back to me
    While engulfing all in pure benefit.

    18. Homage to you who holds in your hand
    A moon like a celestial lake
    Saying Tara twice and the letter PEY
    You dispel all poisons without exception.
    Oh let all your action flow out through me
    Showering all beings who need it.
    Please bring all their messes back to me
    While engulfing all in pure benefit.

    19. Homage to you on whom the kings of gods
    The gods themselves and all spirits rely
    Your armour radiates joy to all
    You soothe conflicts and nightmares as well.
    Oh let all your action flow out through me
    Showering all beings who need it.
    Please bring all their messes back to me
    While engulfing all in pure benefit.

    20. Homage to you whose eyes, the sun and moon,
    Radiate with pure brilliant light
    Uttering HARA twice and TUTTARA
    Dispels extremely fearful plagues.
    Oh let all your action flow out through me
    Showering all beings who need it.
    Please bring all their messes back to me
    While engulfing all in pure benefit.

    21. Homage to you, adorned with three natures
    Perfectly endowed with peaceful strength
    You destroy demons, zombies and yakshas
    O TURE, most exalted and sublime!
    Oh let all your action flow out through me
    Showering all beings who need it.
    Please bring all their messes back to me
    While engulfing all in pure benefit.

    Thus the root mantra is praised
    Twenty-one homages offered
    Twenty-one actions awakened
    And twenty-one exchanges performed.
    Such tears manifest in many more ways
    Quite expressive like these twenty-one.
    Let all of these flow though me and blaze
    Lighting everyone's paths like the sun.
    Let all helpful action flow out through me
    Showering all beings who need it.
    Please bring all their messes back to me
    While engulfing all in pure benefit.
    Let all such action always be on call
    Immediately for all who need it
    With the ten-letter mantra the swift means for all
    When and where any action is needed.
    Let all helpful action flow out through me
    Showering all beings who need it.
    Please bring all their messes back to me
    While engulfing all in pure benefit.

The Condensed Praise

  • OM to the transcendent subduer, Arya Tara, I prostrate. Homage to the glorious one who frees with TARE; With TUTTARA you calm all fears; You bestow all success with TURE; To the sound SOHA I pay great homage. (End of repeat loop starting at the Seven-limb prayer. Say loop 7 or more times)

Benefits of reciting the homage (optional)

  • Those endowed with perfect and pure respect for these goddesses the intelligent who recite these praises with most supreme faith both in the evening and upon waking at dawn will have fearlessness bestowed on them by this remembrance. After being purified of all evils completely, they will attain the destruction of all lower realms and the seven million conquering Buddhas will quickly grant them every empowerment. Thus they will attain greatness and so forth to the ultimate state of supreme Buddhahood. As a result all violent poisons - whether abiding within or spreading to others - That they have eaten or drunk by this remembrance will be completely removed and they will eliminate completely afflictions by spirits, epidemics, poisons and all various sufferings. If for oneself or for the sake of others, these praises are read sincerely two, three or seven times, those wishing a child will have one and those wishing wealth will attain this as well. Without obstruction all of their wishes will be granted And every single hindrance will be destroyed as it arises.

Visualization and Recitation

  • Visualize much radiant and blissful green light from the TAM and mantra at Tara’s heart streams into you and into the sentient beings surrounding you. [Optionally view all sentient beings of this world system as now having that TAM and mantra at their heart as a result of the earlier recitation, that they are in their normal places around the world. Visualize that green light emanates from a multi-layered cloud of Taras of all forms that fill the space around this world system. The light covers all space and all sentient beings of this world system and even spreads on to all of space, all world systems and all sentient beings. Also view all Buddhas and bodhisattvas similarly arrayed joining in with light appropriate to them. For trouble spots and situations add an ever widening tornado of Taras superimposed with similar widening stacks of all Buddhas and bodhisattvas over the place with intense blessing raining down to help.] This light purifies the imprints of all negative actions, and dispels all sickness and harms from spirits. In addition, it brings inspiration and blessings from Tara [and all Buddhas and bodhisattvas], thus enabling you to realize the entire gradual path to enlightenment quickly. While doing the visualization, recite as much as possible Tara’s peaceful mantra:
  • Om tare tuttare ture soha

  • [Optional: Wish that all subsequent such visualizations and recitations throughout the day be considered to be logically part of this practice at this point. Then continue such practice at all odd moments through the day, such as walking, driving, standing in lines, and any other activity that can allow divided attention. For things such as driving, you may limit the visualization effort so that the particular activity is not compromised in an unsafe way.]

Requesting Prayer

  • O compassionate
    And venerable subduing goddess
    May the infinite beings, including myself,
    Soon purify the two obscurations
    And complete both collections
    So that we may attain full enlightenment.
    For all of my lives, until I reach this stage
    May I know the sublime happiness
    Of humans and gods.
    So that I may become fully omniscient
    Please pacify quickly all obstacles, spirits,
    Obstructions, epidemics,
    Diseases and so forth
    The various causes of untimely death,
    Bad dreams and omens,
    The eight fears and other afflictions,
    And make it so that they no longer exist.
    May the mundane and
    Supramundane collections
    Of all excellent auspicious
    Qualities and happiness
    Increase and develop and may all wishes
    Be fulfilled naturally and
    Effortlessly, without an exception.
    May I strive to realize and increase the sacred Dharma
    Accomplishing your stage
    And beholding your sublime face,
    May my understanding of
    Emptiness and the precious dedicated heart
    Increase like the moon waxing full.
    May I be reborn from an
    Extremely beautiful and holy lotus
    In the joyous and noble
    Mandala of the conqueror
    May I attain whatever
    Prophecy I receive
    In the presence of Amitabha,
    Buddha of Infinite Light.
    O deity, whom I have accomplished
    From previous lives
    The enlightening influence of
    The three-time Buddhas
    Blue-green, one face and two arms, The swift pacifier
    O mother holding an utpala flower,
    May you be auspicious!
    Whatever your body, O Mother
    Of Conquerors,
    Whatever your retinue, lifespan
    And pure land,
    Whatever your name, most
    Noble and holy,
    May I and all others attain only these.
    By the force of these praises
    And requests made to you,
    May all disease, poverty, fighting
    And quarrels be calmed,
    May the precious Dharma and
    Everything auspicious increase
    Throughout the world and
    Directions where I and all others dwell.
    Dedication and auspicious verses
    Due to this merit may I soon
    Attain the state of Arya Tara
    That I may be able to liberate
    All sentient beings from their suffering.
    By whatever virtue I have collected
    From venerating these subduing blessed ones
    May all sentient beings, without exception
    Be born in Sukhavati, the Joyful Pure Land.
    You who have abandoned all bodily defects
    And possess the signs and marks of a Buddha,
    You who have abandoned all defects of speech
    And possess a beautiful sparrow-like voice,
    You who have abandoned all defects of mind
    And see all the infinite objects of knowledge,
    O Brilliant Mother of Auspicious Glory,
    Please bring your auspicious presence to us!

  • Green Tara Buddha from Sumedha's Corner - Singapore


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Tonglen Instruction

Ane Pema Chodron: 02/04/83

Permission from Mr. Menninger given to note here this Tonglen Instruction taken from the Kagyu List share area

Introduction: Tonglen Instruction

  • Introduction:The ground of the tonglen practice is to develop your heart; the essence of the practice is to develop and ripen a sense of sympathy for yourself and for others. So this is a maitri practice as well as a practice for developing compassion. The practice of tonglen begins with your aspiration to help others; and, you know, the way to help others is to just develop sympathy and friendship for yourself, and then to extend that out. If you have sympathy for your own confusion, and the bravery and willingness to relate with your own confusion directly, then you can extend that out to relate directly and gently with the confusion of other people.
  • There is one thing about tonglen practice that you might find particularly penetrating and useful in your practice and development: those things that you consider to be your greatest obstacles- your rage, for instance, or your extreme poverty, or your jealousy, which eats you up- -are actually your link with understanding the confusion of other people. In shamatha practice, you work with these things by training yourself not to dwell on them, but to see them with tremendous precision and realism. In the tonglen practice, you continue with that same kind of honesty, but with an emphasis largely on the heart: it’s a heart matter, not a head matter, when you do tonglen.
  • So you should remember your aspiration to help others. However, just as when you take the bodhisattva vow, you are not already a full-blown bodhisattva; in the same way, when you start working with tonglen practice, you shouldn’t feel that you are there already. You desire to develop your heart and your ability to genuinely care for other people; but you don’t sit down to do tonglen and have that already be the case. Quite the opposite. There is the path quality of this practice.
  • My own experience with tonglen has been that, if you do the practice very literally and according to the instructions, the practice itself develops your heart. You start out being able to care for those you love. You work with that; and, in the process, you begin to develop sympathy for your own confusion, as well as for the confusion of the people that you don’t like. And that extends out more and more and more. So it is a practice that actually develops bodhicitta. It engenders and ripens an enlightened attitude.
  • A necessary prerequisite Is the aspiration to do so, and the willingness to work with the technique to the best of your ability. Then the process will take care of itself. Another necessary prerequisite, which fortunately we all have, is basic goodness and buddha-nature. So you need to get in touch with that and dissolve any obstacles to that: this is the way to develop your heart, which is the ground of tonglen.
  • To begin with, you only have two things to work with in tonglen practice. The first is your experience, up to that point in time, of the truth of suffering. However, there is not much time for story-lines in tonglen practice; it is more like an echo or shadow of all the story-lines in your whole life, up to that moment. That is one thing that you actually bring to the practice. The second thing you have to work with is any understanding that you already have of spaciousness, or the cessation of suffering, which is basic goodness, upliftedness. So you work with your understanding of those two things. As you do the practice, your understanding of both of those things becomes more and more and more real, and more expansive. That is important to know, With that as an introduction, I would like to present the technique as simply as I can.

Tonglen Technique Stage One:

  • Tonglen practice has three stages. The first stage is traditionally referred to as “flashing openness,” or “flashing absolute bodhicitta.” The slogan “Rest in the nature of alaya” goes along with that. This flash of openness is done very quickly. One experience that everyone has had of this is when you’re practicing in the shrine room with the fan going, and then suddenly someone turns the fan off. There is some sort of natural flash of silence and space. It is a very simple thing: it’s openness and, definitely, whatever your experience is of the basic “ah” referred to by the Vajracarya. [Editor’s note: See the 1983 Hinayana-Mahayana Transcripts.]

Tonglen Technique Stage Two:

  • The next stage is working with texture: breathing in black, heavy, and hot; breathing out white, light, and cool. The idea is that you are always breathing in the same thing: you are essentially breathing in the cause of suffering, the origin of suffering, which is fixation. Fixation is the tendency to hold on with a vengeance to yourself, to “ME,” capital M, capital E
  • You may have noticed that- -when you get very angry, or very poverty stricken, or very jealous- -you experience that fixation as black, hot, solid,. and heavy. That is actually the texture of neurosis, the texture of fixation. You may have also noticed times when you are all caught up in yourself, and then some sort of contrast or gap occurs. It’s very spacious. It’s the experience of mind that is not fixated on phenomena: it’s the experience of openness. The quality, or texture, of that openness is generally experienced as very light, white, fresh, clear, and cool. Those are the qualities of openness.
  • So the second stage is simply working with those textures. You breathe in black, heavy, and hot through all the pores of your body, and you radiate out white, light, and cool. There is a sense of it coming in through all the pores of your body, and radiating out in three hundred and sixty degrees. So you work with the texture until you feel that it’s synchronized, until it is clear that black is coming in and white is going out on the medium of the breath: in and out; in and out.

Tonglen Technique Stage Three:

  • In the third stage you work with suffering, This part of the practice should be very, very real. It should be totally un-theoretical. It should be heartfelt; it should be tangible, and honest, and true to you, and vivid.
  • The third stage is actually in two parts: you might want to think of these as three “a” and three “b". In three a, you are working with specific suffering, specific pain, specific klesha. And it is a very personal sense of pain or suffering, yours or someone else’s. In three b, you are extending that sense of suffering out to include all sentient beings. So you need to work with both of those situations. If you just had the idea of extending out to all sentient beings, the practice would be very theoretical. It would never actually touch your heart. On the other hand, if you just had the sense of working with your own or someone else’s fixation, it would lack vision. It would be too narrow. Working with both of those situations together makes the practice very real and heartfelt; at the same time, it provides vision and a way for you to work with everyone in the world, as well. At this point, I would like to describe how that works.
  • You should start with three a, working with specific fixation, starting with something very close to home, It could be your own anger, for example, that you might be feeling at that moment; or it could be the fixation of someone else, whom you love very much, someone with whom you can connect very easily without any complications.
  • As a maitri practice, the way it works is as follows: either sitting in the shrine room doing tonglen or in post-meditation, you bring all of your unfinished karmic business right into the practice. In fact, you should do that; you should invite it right in. Suppose that you are involved in a horrific relationship: every time you think of a particular person, you get furious. That is very useful for tonglen! [Laughter.] Or perhaps you feel completely left out. The seminary experience is making you feel more wretched every day, and you feel completely poverty stricken. It was all you could do to get out of bed and come to hear this talk. In fact, people in your delek actually had to knock on your door and drag you here. You’re so depressed that you want to stay in bed for the rest of your life; you have actually considered hiding under your bed, [Laughter.) That is very useful for tonglen practice. It should be real, just like that.
  • Let’s use another example. You may be formally doing tonglen or just sitting in the lobby having your coffee. And. . . “Here he comes”...... . “Here he comes.” [Laughter.] This example actually goes along with the slogan: “Three objects, three poisons, three virtuous seeds.” The object is,” Here he comes,” The poison is either passion, aggression, or ignorance: you want to hit him, grasp him, or wish that he weren’t there at all, just forget about him altogether and not pay any attention to him.
  • Let’s use anger as a specific example. The object is, “Here he comes”; and here comes the poison, fury. Then, you breathe that in. The idea is to develop sympathy for your own confusion. And the technique is that you do not blame him; you also do not blame yourself. Instead, there is just liberated fury, It is hot, black, and heavy. And you experience it as fully as you can.
  • You breathe the anger in; you remove the object; you stop thinking about him. In fact, he is just a useful catalyst. You could be grateful to everyone. You could drive all blames into yourself, breathing them in. This doesn’t mean to say that you blame yourself, but you own it completely. It takes a lot of bravery, and it’s extremely insulting to ego. In fact, it completely destroys the whole mechanism of ego. So you breathe in.
  • Then, you breathe out sympathy, relaxation, and spaciousness. Instead of just a small, dark situation, you allow a lot of space for that feeling to exist in. Don’t slow down the process by trying to think what the proper antidote would be. Just allow space. When you breathe out, it is like ventilating the whole thing, airing it out. Breathing out is like opening up your arms and just letting go, altogether. Fresh air. Then you breathe the rage in again: rage ...the black, heavy hotness of it. And then you breathe out, ventilating the whole thing, allowing a lot of space.
  • What you are actually doing is cultivating kindness towards yourself. It is very simple in that way. You don’t think about it; you don’t philosophize; you simply breath in very real klesha. You own it completely and then ventilate it, allowing a lot of space when you breathe out. This, in itself, is an amazing practice, even if it didn’t go any further--because at this level, you are still working on yourself. But the real beauty of the practice is that you then extend that out, which is stage three, part "b".
  • Without any pretending, you can acknowledge, you can actually know, that about two billion other sentient beings are feeling that exact same rage in that second of time. They are experiencing it exactly the way you are experiencing it, They may have a different object, but the object isn’t the point. The point is the rage itself. So you breathe it in from all of them, so they no longer have to have it. It doesn’t actually make your own rage any greater; it is just rage, just fixation on rage, which causes so much suffering.
  • Sometimes, at that moment, you get a glimpse of why there is murder and rape, why there is war, why people burn down buildings, why there is so much misery in the world. It all comes from feeling that rage and throwing it out, instead of taking it in and airing it. It all turns into hatred and misery, which pollutes the world and, obviously, perpetuates samsara in a drastic way. So because you feel rage, therefore you have the kindling, the connection, for understanding the rage of all sentient beings. So first you work with your own klesha, and then you quickly extend that and breathe it all in.
  • At that point, sort of. Simultaneously, it is no longer your own particular burden; it is just the rage of sentient beings, which includes you. You breathe that in, and you breathe out a sense of ventilation, so that all sentient beings could experience that. This goes for anything that bothers you. The more it bothers you, the more awake you’re going to be when you do tonglen.
  • These things that really haunt us and drive us nuts, actually, have enormous energy in them. That is why we fear them. It could even be your own timidity: if you are very, very timid and afraid to speak, afraid to walk up and say “hello” to someone, afraid to look someone in the eye. There is enormous maintenance and energy in that. It is the way you keep yourself together. So you have the chance to own that completely, not blaming anybody, and to ventilate it with the out breath. Then you might better understand why some other person over there looks so grim: it isn’t because they hate you; but they also feel the same kind of timidity and don’t want to look anyone in the face. So your own pain is like kindling, or a stepping stone. In this way, the tonglen practice is simultaneously a maitri practice and a practice of compassion.
  • By practicing in this way, you definitely develop your sympathy for other people, and you begin to understand them a lot better. As you do this practice and your heart develops more and more, even If someone comes up and insults you, you could genuinely and without a second thought understand the whole situation. You could feel that sort of pain--like the hair on the eyeball, instead of the hair on the hand--because you understand so well where everybody’s coming from. You also realize that you can help by simply breathing in the pain of others and breathing out that ventilation. So the second way of doing tonglen is to work with other people.

Actual Point of Practice:

  • That is actually the point of the practice, altogether: working with others and developing your sense of caring for others.
  • Almost everybody can begin to do tonglen by thinking of someone they love very dearly. For instance, you could think of someone who was kind to you when you were a child, or you could think of your own child. It is sometimes easier to do this for your children than for your husband or wife or mother or father. Sometimes, even though you love someone, it can get complicated. But there are some people in your life whom you love very straightforwardly without complication: they tend to be old people, or people who are very ill, or little children, or people who have been extremely kind to you.
  • Last year, the Vajracarya told me that when he was young he always began his tonglen in the same way. He would think about a puppy he had seen when he was eight years old. This puppy was being stoned to death by people who were laughing and jeering as they killed it: it was whimpering and dying. And when he did his practice it was so straightforward: all he had to do was to think of that dog, and his heart would start to be activated instantly. There was nothing complicated about it. He would have done anything to breathe in the suffering of that animal and to breathe out relief. So the idea is to start with something like that, something that activates your heart. That is why, traditionally, it is said to start with your mother.
  • Gradually, having started the practice this way, you could extend it out to people who are somewhat “neutral.” These may be people whom you also love, but when you think of their faces, rage or some other kind of confusion occurs. At that point, you are actually doing tonglen for them, and for your self, and for the space in between you- -if you know what I mean. And then, gradually, the practice moves out to include people whom you actually hate, people you consider to be your enemies or to have actually harmed you. This expansion actually evolves by doing the practice. You cannot fake these things; therefore you start with the things that are close to your heart.
  • And so you think of a puppy, for instance, being stoned and. dying in pain, and you breathe that in. Then, it is no longer just a puppy. It is your connection with the realization that there are puppies and people suffering unjustly like that, all over the world. So you immediately extend the practice out and breathe in the suffering of all the people who are suffering like that animal.


  • That is why it’s useful to think of tonglen practice in three stages: step one is spaciousness; step two is working with the texture, establishing the synchronization of the in and out-breath; step three, part “a” is particular suffering, and part “b” extends out to everyone
  • The main thing is to really get in touch with fixation and the power of klesha activity in your self. This makes other people’s similar situations completely accessible and real to you. Then, when it becomes very real and vivid, always remember to extend it out. Let your own experience be a stepping stone for working with the whole world.
  • Pema Chodron - Author of the Tonglen Instruction - Ane Pema Chodron http://www.shambhala.org/teachers/pema/index.html

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Avalokitshvara the Buddha of Compassion
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