• e r a c t l c e 0 • r e e n a r a By Yen. Bardor Tu lku Rinpoche Translated by Lama Yeshe Gyamtso and Chojor Radha Published by: Rinchen Publications 20 John St., Kingston NY 12401 914-331-5069 http://rinchen.com Second Edition, September 1999 Text Copyright © 1999 by Karma Triyana Dharmachakra Publisher: David N. McCarthy Editors: Lama Colleen Reed and David N. McCarthy J. Cover photo: David Lipman Cover design: Naomi Schmidt Line drawing of the 21 Taras: Wendy Harding; Copyright © 1999 by Wendy Harding Mudra photos: demonstrated by Lama Tashi Dandrup; photographer: Naomi Schmidt; Mudra photos courtesy Densal Magazine New material on the 21 Praises of Tara added to the second edition is from a teaching given at Tampa KTC in January 1999; transcribed and edited by Lama Colleen Reed. Special thanks to: Cralle Hall, Lama Yeshe Gyamtso, Naomi Schmidt, Elaine White, Peter Van Deurzen, Jacqui Gantnier, Art Hagen, Ben Bennett, Richard Thomson, and the unknown sangha member who transcribed the portion of the teaching translated by Chajor Radha. Publishers dedication: I dedicate my work on this project with love to my mother, Alice R. McCarthy, in particular for her support of Rinchen Publications. - - - - - - - - - - - - - - - - - - - - - - - - - - - - , '._--" C o n t e n t s Introduction & Background page 1 Performing the Practice 7 page Illustration: page 13 Photos of mudras The Visualization of Tara page 16 Illustration: Line drawing of the 21 Taras: Folding page between pages 18-19 The 21 Praises of Tara page 25 Questions and Answers page 41 Continuing the Practice page 45 Concluding the Practice page 55 Special Section: A short biography of Terchen Barway Dorje, the first Bardor Tulku; written by Lama Yeshe Gyamtso. page 59 Note: Page references in the sadhana are for the pecha edition published by KID Dharma Goods, translated by Lama Yeshe Gyamtso. The transliterated spellings of Tibetan terms in the practice follow this edition as well. T h e Practice o f Green Tara by Yen. Bardor Tulku Rinpoche As an introduction to this teaching on the practice of T ara, we should keep in mind the general point that all things-including ourselves-are of the nature of impermanence. It is also important to remember that there are differences between the vehicles (or yanas) of Buddhist practice based on the commitments connected with them. From the point of view of the hinayana, the commitment is the pratimoksha or the individual liberation discipline. This is connected with, for example, the vows of a Buddhist monk or nun in which one has to observe a certain conduct of body and speech, to be peaceful and disciplined in one's behavior, to wear the three robes, and so forth. That is the external discipline of the hinayana. The internal discipline of the mahayana is to maintain an attitude or thought that one is practicing dharma for the benefit of all sentient beings-all of whom have been one's mother in some lifetime-in order that they obtain buddhahood. Then, secretly there is the samaya of the vajrayana which is primarily dependent upon the guru or lama. In this context, it is said: "The lama is the Buddha, the lama is the dharma, the lama is Vajradhara. It is the lama who performs alL" Thus, from the vajrayana point of view, everything depends on the lama. From our point of view as Karma Kagyu practitioners, what is meant by lama in this case is the lineage which starts with Vajradhara. From Vajradhara comes an uninterrupted lineage down through the lamas of the lineage, especially the Oyalwa Karmapas, and down to our own root guru. As Kagyu practitioners, our root guru is the.Gyalwa Karmapa who is the lord of all mandalas. The word "Kagyu" literally means "command lineage." The teachings have been transmitted orally, from mouth to ear, from the primordial Buddha, Dorje Chang,lall the way down to our root guru, without interruption and with no mistake. The teachings which are transmitted in this manner are the essence of all dharma-the mahamudra teachings. Having received these instructions from this lineage, one then puts them into practice. For Kagyu practitioners, the main teacher is the Gyalwa Karmapa. But it is also necessary that there be other lamas who perform the function of teaching in order to implement the activity of the Oyalwa Karmapa. This is why, under the Karmapa, there are many teachers. In each dharma center there are lamas who give instruction to practitioners. It is just as important to maintain our samaya with respect to our root gurus-those who actually, personally give us instruction-as it is to keep samaya with respect to our main lineage teacher, the Gyalwa Karmapa. Sanskrit: Vajradhara 1 Ven. Bardor T ullw Rinpoche .. -------~---------- A lama such as the Gyalwa Karmapa has five aspects: body, speech, mind, qualities, and activity. If we are able to directly encounter the body and speech of such a lama by, for example, meeting His Holiness and receiving his blessing and hearing him teach directly, this is excellent. Even if we do not meet His Holiness directly, but encounter his teaching through, for example, coming to KTD Monastery and receiving teachings from the lamas, this is the activity of His Holiness. It is necessary to understand that the source of all the activity performed by the Kagyu lamas is His Holiness the Gyalwa Karmapa. Traditionally, it is said that when listening to the mahayana dharma, one needs to abandon what are called the three faults. The three faults are as follows: first, to listen or to hear the dharma in the manner of an overturned cup, which means that you are not listening and therefore nothing gets inside. The second fault is to listen in the manner of a leaky cup. This refers to listening in a distracted way, where what you hear leaves your mind as soon as it enters. The third fault is to listen in the manner of a cup with poison in it, which means that, through emotionality, you distort the dharma that you receive. When studying the meaning of the dharma, the traditional approach is to first proceed from word to word, learning the precise meaning of each word. This thorough method of study is compared to the gait of a tortoise, because a tortoise proceeds slowly, gradually, from one step to the next, and never misses a step. In this way we should examine each word and learn the meaning of it separately. Following that, our understanding of sections of the text, of the larger grouping of subject matter, should be like the leaping of the tigress. We should be able to grasp a whole area of the text as a cohesive unit very quickly. Following that, our understanding of the meaning of a text as a whole should be like the flight of a garuda,2 surveying the entire landscape from the air. Then, when practicing the mahayana dharma, the most important thing is the attitude with which we practice. Whatever kind of dharma practice we undertake, we need to have an altruistic intent. We need to consider that among the countless sentient beings that exist, there is not one who has not at some point been our mother. Not one of them wishes to suffer. All beings wish to have happiness and to avoid suffering. But through not knowing the means by which happiness is attained and suffering is avoided, all sentient beings experience suffering, without finding happiness. Based on this understanding, we should think that we are practicing dharma in order to bring them happiness and freedom from suffering. If, for example, you are practicing the meditation on Arya Tara, you should think, "I am practicing this in order to establish myself in this state, at the level of Arya T ara, and thereafter to establish all sentient beings at this state." The important thing is that your motivation be to practice for the benefit of others. Then it will work. If you practice only for the benefit of yourself, it will not work. But along with the altruistic attitude of practicing dharma for the benefit of sentient beings, we also need to have renunciation for samsara. We must understand that samsara is an ocean of suffering, and on the basis of that understanding, desire to obtain 2 A magical bird of Indian mythology 2 The Practice of Green T ara buddhahood. If we do not have renunciation for samsara while practicing dharma, we will be practicing what is known as the dharma of samsara and not the dharma of nirvana. The dharma of samsara is what experienced when someone actually does dharma practice but without a disgust for samsara. It is when practice of dharma is mixed with delight in samsara, Le. without understanding the deceptive nature of cyclic existence. When we develop disgust with samsara, and practice dharma on that basis, that will enable us to obtain nirvana. In connection with this, it is important to understand the two kinds of bodhicitta-the attitude of wanting to benefit all beings. These are the bodhicitta of aspiration and the bodhicitta of implementation. The bodhicitta of aspiration is the thought, "I will practice dharma for the benefit of all sentient beings in order that they obtain enlightenment." Then, following that, it is necessary to actually implement this and perform the practices, especially the practice of the six paramitas. If you do not implement bodhicitta through actual practice, then even though you think, "I would like to benefit beings; I would like to liberate them from suffering," you will not be able to do so. It is the actual enactment of our intention of bodhicitta which requires renunciation of samsara. Practicing the dharma of samsara is when one engages in practice without an attitude of bodhicitta. For example, if someone practices dharma diligently, but with an attitude of great pride, he or she would be reborn as a samsaric god. If the practice was done with an attitude of aggressiveness or competition, one would be reborn as an asura. This kind of practice is dharma because any virtuous action is said to be dharma. However, because it is not accompanied by an attitude of bodhicitta, it will not lead one to buddhahood but only produce the temporary benefits associated with better rebirths within samsara. It is very important when practicing dharma that our aspirations be for what is most important-the attainment of buddhahood. We should not aspire toward the happiness of human and god realm existence, or happiness in future lives and so forth. These mundane temporary benefits will come from dharma practice, but if we aspire for them only we receive no ultimate benefit. Consider the example of a tree, which has a root, trunk, branches, and leaves. Through the cultivation of the root and trunk, the branches and leaves will flourish automatically. In this example, the root and trunk of the tree correspond to the aspiration to obtain full enlightenment, and the branches and leaves are the automatic or accompanying attainment of happiness in future lifetimes. This is the attitude with which we should listen to the dharma. I ask that you maintain such an attitude as you study this text. This teaching is on the deity called Arya T ara. If we examine the nature of Arya T ara from the point of view of what is called the definitive meaning, the true meaning, then she is Yum Chen Mo, the Great Mother.3 Arya Tara is called the Great Mother because she embodies the ultimate meaning of the dharma, the ultimate meaning of emptiness the dharmakaya. The ultimate meaning of dharma is like a mother in the sense that it is Sanskrit: Prajnaparamita 3 Vcn. Bardor Tulku Rinpochc - - - - - - - - - - - - - - - - - - - """ the source from which buddhas obtain enlightenment and bodhisattvas obtain realization. The dharmakaya is what gives rise to, or gives birth to all buddhas and bodhisattvas. Therefore, this ultimate meaning of the dharma, which is the dharmakaya, is called Yum Chen Mo, the Great Mother. We can also consider the meaning or nature of T ara from the point of view of the indicative meaning. At the time of the Buddha Amoghasiddhi, there was a human princess by the name of Yes he Dawa ("Moon of Wisdom"). In the presence of the Buddha Amoghasiddhi she engendered bodhicitta and gave rise to the aspiration and the commitment to benefit and liberate all sentient beings, to conquer all maras or demons. The commitment she made was truly unique. She committed herself, from the moment . when she first engendered bodhicitta until the time of obtaining complete buddhahood, to be reborn only as a woman, never as a male, for the benefit of sentient beings. The strength and special nature of this vow has never arisen in the past among all buddhas, does not arise in the present, and will never arise again in the future. Her diligence, courage, and zeal in her commitment are unrivaled. For these reasons she was especially praised by all buddhas, and Buddha Amoghasiddhi bestowed on her the name Drolma Nyurma Pamo. Drolma means Tara, "she who liberates." Nyurma means "she who acts swiftly," and Pamo means "she who is strong and powerful." When her name was pronounced by the Buddha Amoghasiddhi it was simultaneously proclaimed and heard in all realms. There are many origins for the practice of T ara and these practices can be found in all the four levels of tantra: kriya, charya, yoga, and anuttarayoga. Liturgies from these various origins were widely practiced both in India and Tibet and the number of T ara practitioners who obtained siddhi and attained her state of realization through performing her sadhana were as many as the stars in the sky. These teachings on T ara practice are based on a particular practice text known as the Zap Tik Drolma Mandal Choga, and we will be referring to the actual text of this liturgy throughout. The sadhana comes from the older of the two main traditions of dharma which were propagated in Tibet, which is called Ngagyur or Nyingma. Of these older, or Nyingma, teachings there are again two kinds-those transmitted through an oral succession, kama, and those transmitted through discovery, called terma. This sadhana is of the second group, that of terma practice.4 T erma teachings originate with Guru Rinpoche, Padmasambhava, who concealed many sacred teachings in such a manner that they would be discovered at appropriate times in the future, when beings would be ready to receive and understand those particular teachings. The hidden teachings themselves are called terma, and the individuals foretold Terma means "treasure" 4 4 The Practice of Green Tara by Guru Rinpoche's prophesies who discover these hidden teachings are known as tertons. There are many different kinds of terma, such as earth treasures, water treasures, and so forth. This sadhana is what is called "thought terma," or gong ter. Among the 1,002 tertons, there are 108 individuals who are said to be great tertons, or Ter Chen. And supreme among all of these was Orgyen Dechen Chokjur Lingpa. It was he who discovered this practice. The sadhana arose from the expanse of his mind in the way that water can suddenly spring from a rock where there was no water before. This mind treasure arose in a cave called Peme SheLpuk, the "Crystal Cave of Pema." It actually combines three different lineages in one coming through Chokjur Lingpa. T erton Chokjur Lingpa was renowned as an extremely accomplished being. He discovered many terma teachings in the late 19th century in Tibet. My own previous incarnations were strongly connected with Chokjur Lingpa. In connection with terma teachings, in addition to the terton, the one who discovers the sacred teaching, there is another person who is known as terdak, the one who is in charge of, literally "lord" or holder of what is discovered. In this case, the terdak who protected and preserved these T ara teachings was the 15th Gyalwa Karmapa. As well, the Second jamg6n Kongtrul Rinpoche was responsible for putting the text together in the form of a written liturgy. Through his wisdom, this previous incarnation of jamg6n Rinpoche was able to put these sacred terma teachings into a sequence that is both beneficial and easy to follow. Thus with respect to this particular T ara terma there were three main teachers involved: the one who discovered it, the one who organized them and put the text together for us, and the one who was spiritually the main holder of the teachings. My previous incarnation had very strong dharmic connections and pure samaya bonds with all three T erchen Chokjur Lingpa, the Second jamg6n Rinpoche, and T erdak Khakyap Dorje, the 15th Karmapa. Not only did my previous incarnation have a very pure and strong connection with those teachers, but in my present life the 16th Gyalwa Karmapa was my personal teacher. I have learned everything that I know of the sutrayana and tantrayana from His Holiness. Since His Holiness was the holder of this Kagyu lineage and this sacred terma teaching, and having obtained every teaching I have obtained in my present life from His Holiness, I hope and believe that whatever I reveal here will be of some help to all of you. It is not only that His Holiness the 16th Karmapa was my personal root guru. You should also know that in the tradition of the ocean,like sutrayana and tantrayana teaching it is predicted that His Holiness Karmapa will in the future take birth as the 6th buddha of this eon to reveal the dharma and guide the beings of that time. In the present time His Holiness is the supreme leader of Karma Kamtsang5 tradition which many of you are following, and which dates back to the first Karmapa, Dusum Khyenpa. Understanding this, it should be very clear to us that His Holiness is not only a holder of another name for the Karma Kagyu 5 5 Yen. Bardor Tulku Rinpoche this particular terma practice or the teachings on T ara in general, but that he is the Lord of Dharma in every respect. This is important to understand, because although this teaching is concerned with the practice and visualization of Tara, in general, whatever meditation practice you do it is necessary to feel the presence of and to visualize your root guru, who is devotedly regarded as an enlightened being. His Holiness, who is the holder of this lineage and the Lord of Dharma, is unquestionably such a being. Additionally, in many teachings it is explained that His Holiness is the emanation of Chenrezik,6 who embodies the compassion of all enlightened beings. In the teachings on Tara, it is said that she was emanated from the tears of Chenrezik. Thus there is a very strong connection between T ara and Chenrezik. Understanding that connection, we feel devotion towards our guru, the holder of this lineage, His Holiness, because he is the emanation of Chenrezik. This understanding of the relationship between His Holiness and Chenrezik is the basis of all our meditation visualizations and practices. In undertaking meditation practices, such as this Tara practice, there are three necessities or imperatives. The first is gratitude towards our root guru, and particularly one who is the holder of such a profound and unbroken dharma lineage. If the lineage were not unbroken we would be unable to receive it. The second necessity is recognizing the importance of establishing one's formal connection with the unbroken lineage of such a practice through receiving empowerment, transmission, and practical instructions which in Tibetan are known as wang, lung, and trio Wang is empowerment, lung is the oral transmission of the text of the liturgy itself, and tri is the explanation of how to actually do the practice. It is necessary to obtain these from someone who is a qualified teacher, who has obtained and practiced them properly. That is known as unbroken transmission. The third necessity is, for example, in the practice of the T ara, that when visualizing T ara you must feel that Tara in essence is inseparable from the essence of your root guru, His Holiness the Gyalwa Karmapa. In form you are visualizing Tara, but in essence your root guru, Karmapa, and Tara are inseparable. If you are able to visualize with such a trust and understanding in the inseparability of your guru and T ara, then because of the unbroken transmission, the blessing needed to foster experience in yourself will be most potent and the experience that will lead you to realization can come about quite qUickly. Those are the three necessities in the practice. There is another reason that it is important for us to visualize T ara as inseparable from the guru. In any practice of visualization of a deity, which is known as the developing stage of the meditation, the details of the visualization of the deity should be as clear and precise as possible, like the reflection of the moon appearing on calm water. However, though there may be some people who have developed a capacity to visualize the deity perfectly and precisely, in most cases the ability to visualize the deity fully and precisely is quite minimal. One reason for this is that T ara, and all the other deities, are of a form that we have never experienced through physical sight. And actually the nature of a deity Sanskrit: Avalokiteshvara 6 6