Very good. [...] All right. The translators of this particular text have sort of shuffled the order a bit that the departure of the deity on page three. Put a question mark by that. We'll clarify it. We'll check some text and get it clear. Where it says departure of the deity on page three. From there down through saviors from all poverty.

[01:06]

That is in question. We want to make sure that that is proper at this time. Okay, let's go on. It is correct that after reciting the mantra, you recite, you say, O blessed one, please bestow the ordinary and extraordinary attainments of all living beings to myself, short and to mine. . You don't know how to do it. [...] Okay.

[02:14]

Okay. All right. Okay. All right. According to the standard text that she's using, we will tentatively omit everything that from departure, the deity, down through saviour is from all poverty, that whole section. And we'll give you the final word in that this afternoon. All right. We've got that. This section, you don't practice. Then you say, you do keep this prayer, O blessed one. Then where it says, then recite the hundred syllable mantra. Omit all of that to the bottom of the page.

[03:16]

Omit. Omit means leave out. Then the top of page four, where it says, Aradhamandram, those top three lines, omit. Ombajamu, omit all of these. Yes, exactly, omit all of the bottom of page... three, top of page four. And then go, proceed to meditation beyond thought, together with the lotus and moon disc. That you keep. That is where you go to. Make a point? That's right. What do you stand for? Right. You start that together with the lotus and moon disc, one's body now dissolves. This means you visualize that the lotus and moon disc from which you're seated dissolve into light and absorbed upward into your body.

[04:21]

Exactly. Yes. After the mantra, top of the page you do the mantra, then skip down to the prayer that she just recited, O Blessed One. That's all you need on page three. All right? And then go to the top of page four, where it begins, Meditation beyond thought. Do that practice. That is, you visualize that everything, the lotus and moon upon which you're seated, dissolve into light, are absorbed upward into your body, then from the crown of your head downward to the region of your heart, and so to your feet upward to the region of your heart, your body dissolves into light, and you're absorbed into the mantra rosary, within your heart, all these cells. Now they too dissolve into light and absorb the essential letter Kang, this one here. draw your attention to this. Now, from the bottom upward it begins to fade into light. This dissolves into light and is absorbed into this part.

[05:32]

This dissolves upward into this part. This dissolves upward into this part. This dissolves into this, this into this, and then you get to the nada. This is the nada, that little filament at the top. And that just tapers away into nothingness. And so finally it just vanishes like a rainbow, suddenly vanishes into vanishes into space until you are in a meditation upon nada. All right, and then at that point you enter into a maha-mudra meditation, a state of meditation that is free from all thoughts, all thought-conceptualizations, all objects. Don't grasp at anything, even meditation. Just allow the mind to remain in its own true nature, remain in this meditation of intimacy For some time, as long as you can sit, one minute, five minutes, ten minutes, you know, you know your own limits as a meditator on emptiness.

[06:41]

And then you, then you can get this life between what is real. Then, out of that, when you're ready to leave that state of meditation, you visualize that suddenly you reappear. Just suddenly, like by surprise, you suddenly reappear as Tara. You don't have to do it premeditatively or step by step. Just like you're looking at a lake and then suddenly a fish leaps out of the surface of the water and disappears again. Something that quick. You're there all of a sudden. All right, that's Tara. And you keep that form as you go about your daily activities, so that as you go to work and whatever, you think that all forms that you see, including your own, are the form of Tara. Visualize everything as Tara, so that you're interacting with Tara, with everybody you meet,

[07:42]

All right, and that too you must do without any attachment even to the concept of Tara or Tara-hood for yourself or others. Okay? You... So all forms, all appearances, all phenomena are Tara. All sounds that you hear, good, bad, or indifferent, are... are... the sound of her holy mantra, Maṁtārik, Tārik Turi Svaha. No matter what the contents are, you just hear the mantra. You identify with the mantra. Whatever thoughts or feelings you have in your mind, these are all manifestations of her transcendent wisdom. It doesn't matter the contents of your thought. You may be happy, angry, virtuous, non-virtuous, whatever they are, identify them with her transcendent wisdom, which is their true nature. So in this way you learn to identify. You get a... your mind becomes weaned from taking things at face value and you get to see not their content but their nature. That is the non-sessional practice of Tara that you carry with you.

[08:48]

Then, after you have come out of the emptiness meditation in the form of Tara, you then remember all beings, they are vows to benefit them through this meditation. You dedicate and turn over to their happiness and enlightenment. all the merit that you have accumulated through this session of practice. Do this each time. Here is one short verse that is given. Recite that and then add any other prayers of dedicating merit that you may know. These are usually available or will be made available to those who meditate in our group. Okay? All right. This afternoon will be... Concerning ourselves with learning the practice of the four-month rite of Tara that is on page one of your booklet.

[10:22]

Could I ask you one question? I know you're going. Yes. Could you translate the mantra for us? We'll see what we can do. OK. Yes. In the Tibetan text, it is not part of the rite itself, but it's traditional to preface one's session of ritual practice with an invocation of the masters of our spiritual lineage, that is, of those masters who have transmitted this particular rite of Tara down to us. This, unfortunately, has not been translated into English yet. It's here in the Tibetan phonetic. I will try to make this available to you in the near future. But for today's purposes, Jetsun Krishala will recite a prayer to the lamas of her tradition, and that will stand for our...

[11:27]

our practice or our invocation to the gurus of this tradition. Satsang with Mooji Now I'm going to tell you a story about my father.

[13:07]

He was a very good man. [...] I used to live in the village. I used to live in the village. I used to live in the village. I used to live in the village. Yes.

[15:40]

mudras or hand gestures that were taught to you this morning, which will be repeated in this Ritual of Green Tara, of course, are special features of Vajrayana Buddhism. Those of you who attended Jetsun Kujjala's seminar last autumn on the Vajrayana vows will recall that it is expressly prohibited for a Vajrayanist to demonstrate, to show or perform these mudras inappropriately. There are only three times, three situations where you should ever use these mudras. One is when you are doing your own daily, your own regular practice, it's part of your own personal meditation, or two, during the course of a ritual such as the one we will be performing together this afternoon, or three, in order to teach a fellow Vajrayanist the mudras, that is, someone that is your own Vajra brother or sister.

[17:26]

That is, a person who has received the same initiation from you in the same mandala. That is, all of you who got the initiation together yesterday of Green Tara, are now Vajra brothers and sisters, so it is alright if one of you knows the mudras and you are trying to teach these mudras that you know to another one who has received those initiations. Then only, in these three instances only, is it proper to communicate or to use these mudras. In other instances, if you show them to people who are not qualified to see them, who are not Buddhist, or even if they are Buddhist, they are not Vajrayanist, or have not had that particular initiation, or are not your Vajra brothers or sisters, then it is wrong to to show them the mudras. Worse than that, it is a violation that is breaking one of your fourteen Vajrayana vows.

[18:33]

It is a cause of Vajrayana downfall, has very serious consequences, therefore it may seem like a minor thing. It may, for the sake of entertainment, you might want to entertain someone by showing them what Vajrayana Buddhists, what mudras or gestures Vajrayana Buddhists practice. You may succeed in entertaining them, but you will also succeed in breaking your vows and and bringing down upon yourself the consequences. So therefore, just a word of caution as we rehearse these mudras, etc., keep in mind that they are secret mantra. These are secret mantra teachers. It is a serious matter to take them lightly. Yes.

[19:34]

Yes, sir. Yes, that's right. Yes, that's right. Okay.

[20:57]

When I was young, when I was a child, I used to go to school. [...] Very good. All right. Very good. Thank you. All right. Now let's talk about the right, the four mandala right of Tara. There is a right way to perform this rite.

[22:55]

Write it down. First of all, you must have either a statue of Bhrindara or a tanga, or a picture, at least, as the, how do you say, the basis or the object of your offerings. Because this is a, as we said, this is a Kriya Tantra practice. This ritual is a Kriya Tantra practice, and it requires external offerings. So, the instructions for the preparation of the altar are as follows.

[24:00]

You should set up the altar before an image of Queen Tara in a well-cleaned room and on this altar you should place Four mandalas. Now, Vicky, I'll ask you to stand and point out to the different objects as we describe them so that people can located you'll want to come forward and study this mandala because this is there must be an altar of offerings uh from the first row that is the one closest to the picture you have four large black plates representing the four mandalas in the center of each are the mounds of rice that are represent the offering of the universe Now in this, the first of these mandalas, the one to the extreme right, yes, is an offering, is the mandala that is offered to the gurus, that is to the, one's own root guru and the gurus of one's spiritual lineage.

[25:16]

Whereas the remaining three are offered directly to Tara herself. What is the meaning of the word chiksa? What is the meaning of the word chiksa? The meaning of the word chiksa is the meaning of the world. The meaning of the word chiksa is the meaning of the world. The meaning of the word chiksa is the meaning of the world. Then in the second row, we have four tormas, that is food offerings, here represented by the apples and oranges. These can be either real tormas or food offerings, that is what a torma is. What's that? A torma is, you know, you've seen these stylized so-called

[26:20]

Well, turmas, offering cakes, they look like what? They're conical, yeah. And they can be very elaborate and so forth. But it really is naivete, which is, just means food offering. Now, these are, the first of these is offered, the first to the right is the kamba, the turma kamba, is offered to the gurus. That includes the Buddhas, is that right? Okay. Yeah, it's offered to the gurus, yes. The second one is offered to the... is offered to Tara. That's represented by the green apple. Yes, I see. The third is offered to the... is offered to the protectors of the Dharma, that is, Mahakala, etc.

[27:23]

And the last one is offered to the local deities. Yes. Oh yes, it also includes a general offering to all the living beings, a gift to all the living beings in the six realms. So it is to local deities and all living beings. Mayor Bradley. Well, we have to keep on the words. All right, now. Okay. Then in front of that, you place the offerings, the offerings, at least the five sense, the offering of the five sense objects, that is the, what is it?

[28:48]

Yes. The lamps for the eyes, incense for the nose. What else? All right. Here we've got seven, but at least five of these, starting from the right. Just as Liz says, there is... Drinking water. The next one is bathing water. The third one is flowers. Fourth one, it should be incense. The fifth one should be lights. The sixth one should be perfume. The seventh one should be food. And the eighth one should be music. We don't want music. The eighth one, the music, is in the bell that she has here. You can have that in front of you, or sometimes you can place little symbols, such as symbols of music. Yes, that's all right.

[30:03]

Or you can put a cassette. Okay. Now, and then before that we have What did they do with the Chi Mambud? The Chi Mambud was the one who gave us the Dharma. Oh, yes. The one who gave us the Dharma. Oh, yes. The one who gave us the Dharma. Now, to the far right, you will see a bowl of fruits and biscuits and so forth. And to the front, you'll see silver bowls and white bowls filled with water and so forth. All of these are just additional offerings. According to your own means, you should... You should be, how do you say, without any stinginess. You should make very fine offerings of the best of things, as much as you can afford to do.

[31:10]

If you're poor and you haven't a lot, then you do the best you can. But you cleanse everything. Everything should be very clean. And if you can, whatever you can, whatever is the best that you can do in the way of offerings you should do, if you can afford thousands of lights and thousands, you know, great amounts of food offerings, whatever, then you should offer it. And then, let's see, is there anything else? You pointed at it. Underneath the table is an oxygen mask. You didn't show them that in case of emergency or flying over water. Thank you. Is that right? You said at least the five, you know, like up here, the JMR. Yes, at least the five. But it is possible that, you know, why not do all eight?

[32:14]

Yes, that's right. Okay. The point is that you do the best you can, and everything should be clean. You should be very particular about the details. Here, externals are important. All right? And in front of you, the performer of the ritual should be a container with rice grains in it, in this white bowl. And then you can keep your vajra, your bell, or your other musical instruments that are needed in the ritual, whatever instruments you need, and your pecah. This should be your, your, this, these are all the external rituals that you need.

[33:16]

Yes. Yes. So then seated before this altar facing the image of Tara, you should be seated on a comfortable cushion in the correct posture of meditation. Remember the seven points of correct posture. Also you should have, before you're seated, you should also at least wash your hands, rinse your mouth, and Or if you have time, take a shower, get really clean, dress cleanly and be very proper before undertaking this, to perform this ritual. And then seat yourself comfortably facing that image of Tara while performing this ritual which we will now perform. That's why we have to learn how to do it. That's why we have to learn how to do it.

[34:21]

That's why we have to learn how to do it. That's why we have to learn how to do it. That's why we have to learn how to do it. Would you like to join us for the ritual? She's explaining the screen to our ritual. Jen, would you lend her one of those green copies and would you return this after the evening's program? And you'll need a comfortable cushion. All right. All right, we're on page one at purification of the offering. You can read the notes just about that.

[35:22]

She's been describing the... The altar which is placed up here before us all right now you begin after you have purified the Surroundings now you have to purify the offering itself these objects that are the torments and so forth that you have placed only as an offering to the goddess This is expressed by the recitation of the two mantras of purification. The first of these Om Amrita Hum Tetsuaha. This effects the cleansing, the cleansing of the Objects, the cleansing of the offering. The second mantra, om svabhava-suddha-ha, sarva-dharma-ha, svabhava-suddho-ha, is the purification, represents purification of these offerings through emptiness.

[36:30]

The first mantra means something like, well, it doesn't mean much. Amrita means ambrosia or elixir of immortality. So you're really saying om elixir of immortality, hum peh, so be it. And the second mantra means, again, om all dharmas, all phenomena, all things are pure by their nature. and I too, by nature, am pure. So you recite these two mantras to purify the offerings that you have arranged before you. Lola? Yes, Master. When I was a child, I used to go to the temple and pray to the Buddha. I used to go to the temple and pray to the Buddha. If you want to know more about this, you can go to our website at www.youtube.com.tumblr.com.tumblr.com.

[38:27]

All right. Now, out of the state of emptiness, you purified everything through emptiness by this recitation of the second mantra, right? Now, out of the state of emptiness, you should visualize that there arises before you the syllable OM. [...] All right, you can visualize that there rises before you the white syllable om. It doesn't say white in the text. It could be another color, but generally for purification the colors are white. So we can say that probably it is a white colored om. And you visualize this letter. Remember it has the form of the shape of the letter om, but its substance is that of light.

[39:56]

It is not solid. it undergoes a transformation and reappears into countless huge vessels. That is, if you can think of like vases and other containers filling the sky. And these are all fashioned of precious jewels, precious metals, gold, silver, and the like, and adorned in very elaborate ways. And they are huge. You can, according to your own imagination, think of them as big as this room or as big as Los Angeles, big as the country, big as the whole world, big as the universe. I mean, the sky is the limit to your imagination. They are big, okay? And in each one of these vessels, you should visualize in the center the syllable Aum. And this dissolves into light and reappears in the form of countless offerings.

[41:01]

These offerings are such as the offerings you have made here of the eight kinds of offerings. And they are all very wonderful offerings, like the kinds that the gods might make through their miraculous powers. And they are all extremely pure, pristine, and inexhaustible. There's just no end to them. This is the visualized offering that you are making. So you can just imagine space being filled with these wonderful, pure offerings that you are presenting to the goddess. All right? No, no. And now, the next step is to bless those offerings that you are making. This is done by reciting the following mantras at the bottom of page one.

[42:03]

while performing the appropriate mudras. These mudras are the same that we taught you this morning. So this we will do. Vajra Dhammaranita [...] In this way she will explain each section as we approach it. and then she wants us all to practice it we'll read it together and do it and then we'll take up a new section she'll explain it then we practice that in this way everything will become clear to us and if you have any questions please make a note and she'll

[43:37]

clarify them at the end of the practice. All right, let's start then with the purification of the offering. Now, usually in rites, in rituals, you'll have one person who will lead the who will lead the chants. So usually they lead off with the first three syllables and then everyone joins in. So you should listen to your chant master, your prescindor, and follow their lead. For today's purpose, since you can all see me, I will lead in the chanting of these things. So usually it works out that at each paragraph, You always wait one or two beats. Let the first three syllables be pronounced, or the first three words be pronounced. Then you join in. That's true for each paragraph or each verse. All right? So let's start with the mantras for purification of the offering.

[44:38]

Okay? We'll do it slowly. Aum Amrita Hum Petsuaha. Aum Svabhavasudhah Sarvadharmah Svabhavasudhaham Out of the state of emptiness arises the syllable OM, from which life-vessels fashion the jewels. Within each, the syllable OM dissolves and is transformed into opulence made of divine substances. Pure and infinite, they fill the sky. And now we do the mudras while reciting the mantras for blessing these offerings we have placed before us. And you can follow Jetsun Krishala's lead and do the mudras. All right. Om Bhaja. [...] And now we recite the...

[45:46]

the mantra for blessing the altar as a whole. We have to recite this three times, and here we will... She'll show you how to do this. All right. If you were using, it's all right to use either bell or these small hand symbols. If you have a bell, use the bell in the way that she is showing you. Otherwise, use these symbols. And this, so that while we are reciting together this mantra of blessing the altar, we'll do this three times, and you can make a note of how she does this. Okay? Okay. All right.

[47:11]

The point then is that if you're using these hand symbols, All right. You should hold them in this manner. Point it outwards like that. Like that. If you hold them in this way with both hands, in both fists, it will mute the sound so it will announce it. It's not the right way to hold it, so don't do it. And then the poet of Samhain is saying, why are you reciting this mantra? Etc. that at the beginning you sound the cymbals, and just as the sound is about to fade from that, then you strike them together again, and then keep this up until you have completed the three recitations, and then when you have completed the final recitation and you have completed the mantra for the last time,

[48:36]

Then you strike them together three times and then put them aside, okay? That's the idea. So, we'll recite this together. Since these are all in Sanskrit, we will do them slowly. You can follow my lead in this, all right? And you will handle the symbol. And if you're using Vajra and bell instead, in your right hand you should put the Vajra to your heart just as she is doing, and in your left hand hold the bell as she is doing, and then ring the bell as she is doing. All right? Okay, let's read it together slowly so that you can get used to the sounds. Om Vajradhamaranita, Praranita, Sampraranita, Sarvaputakshetra Prasalite, Sragyaparamita, Natha, Swabhave, Vajradharma, Kedaya, Santochimus, Hong, Hong, Hong, Ho, Ho, Ho, Ha, Kan, Swaha,

[49:47]

Om Vajradharma-ranita-praranita-sampraranita Sarva-buddha-cytra-pradalite Pragya-paramnita-nadahasvabhave Vajradharma-pradaya-santosini Hum hum hum ho ho ho ha ha ha Om Vajradharma-ranitā, Prarāṇitā, Sambharāṇitā, Sāvabuddha-kṣetra-prasālite, Prajñāpāramitā, Nādhā-svabhāve, Vajradharma-svidhāya, Santosini, Hong, Hong, Hong, Ho, Ho, Ho, Akasvaha, All right, thank you. There's one misspelling here, one typo. In the second line, you have sarva-buddha-ksetra, then prachalite. There is a K, it should be R. Prachalite.

[50:51]

I want to say a couple of things, what I think about it, and I think it's enough. Yes. All right. And now we come to the preliminary practice. You recall in our practice of the meditation of Green Tide this morning we had a, the preliminaries consisted of the refuge and the great resolve and the four infinitudes. Here we have only the refuge and the great resolve. The practice is the same. We visualize in the sky before you. It's the tree of life, whatever it is, the wish-fulfilling tree. Atop that is the lotus upon which rests the moon. Atop that is your own guru, that is Jetsun Kusala, in the form of Amitabha.

[52:00]

Is that right? Surrounded by countless Buddhas and Bodhisattvas. And in their presence you recite three times this prayer, the same one that was written by Pandita Tisha, which consists of taking refuge and... awakening the resolve, awakening the bodhisattva's vow to attain enlightenment for the sake of all beings through the perfection of the six perfections, giving and the rest. You recall, it's just the same as this morning. You recite this three times. . Right, and then after you have recited this, All right. Then after you have recited these first three times, visualize that the Guru, that the refuge, the tree, the lotuses, everything, dissolve into light and are absorbed into you, into your forehead, I guess.

[53:07]

It doesn't say where it just... Yeah, or it's crown of your head for it, or just into your being. All right, so that is the refuge practice, all right? All right, let's recite this together three times. Follow my lead. In the enlightened one, his teaching and exalted assembly, we take refuge until enlightenment is won. Through the merit of giving in the other productions, may we attain good over it for the sake of all beings. In the enlightened one's teaching and cultured assembly, we take refuge in the enlightened one. Through the merit of giving in the other productions, may we attain good over it for the sake of all beings. If the enlightened one is teaching and follows the assembly, we take refuge in the Enlightenment swan.

[54:11]

The merit of giving the other protections may we attain Buddha-vote for the sake of all beings. Yes. Yes, that's right. Yes, that's right. Yes. Yes. All right. Now that completes the preliminary practice. You notice that we have these divided into Roman numeral sections. Preliminaries begin at the top of page 1.

[55:13]

and go through the middle of page two. Now we enter into the second stage of practice which is the real, the actual meditation or the actual rite. This consists of the first mandala offering. Remember there are four mandalas, we're going to offer each one of those in turn. The first mandala offering is made to the preceptors, the Buddhas and Bodhisattvas. Okay? It is practiced in this way. You visualize and recite. Rays of light shine forth from my heart to invoke the precepts of these Buddhas and Bodhisattvas. And in italics you have here the description of the visualization that should accompany this. Visualize that blue light shines forth from the hong within your heart to fill and purify your being. A single ray of light shines forth from your right nostril to summon all the Buddhas and Bodhisattvas who appear suddenly before you like a flash of lightning.

[56:37]

Recite this mantra while performing the mudra of adamantine convocation. All right. In doing this ritual, you do not visualize yourself in the form of the goddess Tara. You keep your ordinary, your present self-image. All right? In the meditation, you do become Tara. This is the ritual. It's different. So that's clear. But it says that the Buddhas and Bodhisattvas appear suddenly before you like a flash of lightning. This alludes to the thought that the Buddhas are present everywhere and are always with us. It is simply because of our own obscurations and karmic delusions that we do not perceive them. So that it is just as if a light were suddenly turned on in our minds that now we can see that they are suddenly there. whereas before we could not see. All right? Yes? Does the ray of light come up from the heart to the nostril?

[57:41]

Well, it fills the whole being. It's just like light that is filling your entire being, purifying it, and then one ray of light escapes, shines forth from your nostril. Okay? And you can just visualize the blue light shining out through space and invoking all of the Buddhas and Dorisattvas. And then you visualize that they are suddenly there as you recite this mantra and perform the mudra of convocation. You remember this from this morning? Anyway, You were not here this morning. Have you ever had a Vajrayana initiation before? Nothing? Never? Yes.

[58:50]

Have you had the Chin Rezi initiation or anything? Nothing? Yes. Yes. Yeah. With this particular mudra of convocation that we learned this morning. Excuse me? All right. What am I going to do when I run out of juice?

[59:51]

Is this a backup? Water. Yeah. Left, snap your fingers. Yes. And at that point you think, as you say that and perform the mudra, you think, suddenly the Buddhas are there, just like a flash of lightning, and now you see them. . All right, so now we're going to start practicing.

[61:47]

Starting with, you read the one sentence that begins rays of light shine forth, you read that and accompanied by the visualization that's indicated, you don't read aloud, you don't chant the italics, okay? Then we'll do the mudra and the... the mudra, the mantra of convocation, and the visualization that accompanies. Then we will recite these following five verses of salutation to the preceptors, the Buddhas, to the dharmas, the sangha, and to all beings who are worthy of salutation, that is, to all those who merit our salutation. Our reverence. So this is, we'll recite this together. Follow my lead, okay? Give me about three syllables into each verse and then join in chanting. Okay? Let's start with rays of light and then do the mudra and the mantra and then go through it.

[62:50]

Rays of light shine forth from my heart to invoke the preceptors, Buddhas and Parisattvas. Om Vajrasamaja. Salutations to the preceptors in whose forms all Buddhas are one, who are the contestants of Vajradhara and of the three jewels, the ground. Salutations to the Katha-gatas, our guardians of compassion-praised, our guides endowed with omniscience, whose very presence is the field of elotion of merit and virtue. Salutations to the covenant that is caused through purity and freedom from desire, that rescues the virtue from unhappy realms, that alone is the ultimate peace. Salutations, too, to the Sangha who, in liberation, path upon path, who in pure discipline dwell and own the virtues of the Holy Spirit.

[63:54]

Salutations to all who have salutations. In every way, with my estate, I salute them with the many bodies as they are atoms in all who refuse. . Yes. . All right. Now, after you have invited the Buddhas and Bodhisattvas... .

[64:56]

One thing you must have also for your personal instruments, apart from the altar, is a mandala. One mandala that you use for presenting the mandala while reciting this prayer. And this is represented by this plate filled with rice. But really we need and should have a separate mandala plate for making the presentations. And this is, as you present the mandala offering, you recite together, we will recite together three times the following verses. while performing the appropriate mudra of offering the mandala. For the Sakyas tradition, it is this. This vision Rinpoche has taught us. This means all that encompasses space.

[66:22]

We need the whole of the universe. Now there is, as Rinpoche pointed out, there is another version of the mandala offering, representing Sumeru and the four continents. This one is very popular among Western disciples of Tibetans, but unfortunately it's not a bona fide mudra. The bona fide mudra and the one that the psychic tradition uses it with the other side. It's like a jewel that encompasses all of the space of the universe. When you make the mandala offering, you don't put your hands flat like this. This is kind of an indication of deprivation. It indicates that you have nothing to offer and nothing to gain.

[67:23]

Okay. and that's true at all other times when doing prostrations you don't hold the hands clasped tightly together but sort of cupped in this way that is whenever you have to perform service, you know, like saluting or performing prostrations or mandala offerings. There's nothing. It's clasped. Yeah, in this way, not tightly. Okay. All right. So now we recite together two forms of the mandala prayer. The long one we recited the other day when we were requesting the wang, the green tarot wang.

[68:29]

You know, it goes on through. There's the various jewels. Excuse me? Yeah. There are three versions of the Mandala Parade. The long one that we recited yesterday, you recall, it lists out the four, you know, in the middle is the Aksus Mundi, the universal mountain, the four continents, etc., the moon, the sun, the stars, the various kinds of rimbocas, you know, the precious...

[69:30]

the fours, everything. Do you recall that when we recited? That is the long version that is recited by all the four orders. It was composed by the seventh patriarch of Sakya, Chogyapapa. Then there is a shorter and middling version composed by Sapan, the sixth patriarch of Sakya. And then there is the very short, the abbreviated form, which we are using here. in the interest of time. It consists of two verses and refers to this universe. This is the ground and known it by thinned waters bestrewn with flowers and beautified by Sumeru, four continents, the sun and moon. By directing this offering to the realm of the Buddhas, may I place all beings in their pure lands. Then you recite Sanskrit mantra. So we'll recite this whole prayer three times.

[70:37]

Each time that you have completed the prayer, you unclasp your hands and again form the appropriate mudra. Or if you're offering the rice, you wipe it clean at the completion of one recitation. Wipe it clean and start again at the top. All right, so we'll recite it together. Follow my lead. This is the ground anointed by scented waters, bestrewn with flowers and beautified by sumulu, four continents, the sun and muhu. By directing this offering to the realm of the Buddhas, may I place all feats of their pure land. Puru Tri Ratna Mandala Puja Megha Samudra Sparana Samaye Hum This is the ground, anointed by scented waters, bestrewed with flowers and beautified by simran, four continents, the silent moon.

[71:42]

By directing this offering to the realm of the Buddhas, may I place all beings in their pure lands. Guru-tri-radhana-vandala-bhujam vigha-sambudra-svarana-savaye-mula. This is the ground anointed by sinning waters, bestrewed with flowers, beautified by Sumeru, four continents, the sun and moon. By directing his offering to the realm of the Buddhas, may I place all beings in their pure lands. Thank you.

[73:04]

After you have made the offering of the mandala three times, we then recite the following prayer. That is, we request their help. We request the help of the Buddhas and the Bodhisattvas who are equipped with great wisdom, compassion and power and because of their love for beings we invoke their help on our behalf that all obstacles and adversities, hindrances to the accomplishment of our own spiritual aims might be removed and that our hopes and aims for the progress on the spiritual path and the attainment of the results, of which results might be fulfilled just according to our wish. So we recite this verse once together, and that completes the first mandala offering, the four mandala offerings.

[74:25]

So you get the picture there. You are, you invite them. It's just like you invite somebody imported to your house, you know, and you set out nice, nice, your best teacups and so forth, make a nice, you offer them some tea and you have nice little snacks or refreshments or provide a nice dinner for them and you praise them, you know. just as we're doing, we salute them, we say that they are the, you know, the Pope of the world. We make offerings to them and then we hit them up for a loan. We ask them for a favor. Isn't it? Have you ever done that? It is what humans do, isn't it? I mean, somebody important, we try to impress them, win them over to our cause, and then we ask them for something. Isn't it? So here is the same thing even. we've pleased them by all these offerings and so forth, and then we say, all right, now I need your help.

[75:34]

Please help me accomplish my aims and be free from obstacles, okay? It's the same picture. I mean, that's basically what's happening. All right, take, please, the first offering. All right, now let's do the second offering. We'll just read it together, visualize it as it says, and you know the mudras. Katsaktivadi. Oh, we have to recite that, right? Okay. May the enlightened ones, as I am endowed with power, compassion, and wisdom, take me through their great cloud, still all adversities and obstacles, and help me achieve my aims that I wish. You understand the sense of still, you know, to make still, to pacify. Unfortunately, a lot of people

[76:56]

One, two, three, four, five, six, seven, eight, nine, ten. Yeah, the first bow. Just pour a little water in that. Is that right? We have to refresh. You have to renew the offerings each time, I mean, for each of the mandalas. Is that right? So you pour a little bit more on the three bowls containing the water. Then? Then the same with the rice, where the flour and the... Never mind. No, it's okay. Just handed the plate, shit. So then you renew the rice in each of those, where there's rice, you put on a few more grains. Is that everywhere where it has flowers, incense, everything, is that right? No, no. And that stands for like your, instead of, No, that was the two. Right, the two in the middle. This means that you are... This stands for the starting all over again, making new mandalas, so forth.

[78:29]

Since it would take a lot of time and a lot of water and a lot of rice to do it all completely afresh, we just add a few new grains to indicate that it's true. Yes, Irene. If the rice in my mind, say, cheese, Yes, usually you have to mix it. Like this? Yes, like this. When I was a child, I used to go to school with my children. Did you go to school with your children? Yes, I went to school with my children. I used to go to school with my children. Yes, she just mixes pure water, clear, clean water.

[79:35]

Yes, just to help keep them stand up. Everything must be clean. That's the importance in these audios. Yes. Yeah, usually you usually use a mixture of saccharine water if you have it, yeah, instead of regular water. But if you don't have it, use water. And these four mandalas are, sort of, represent the These just symbolize our offerings of the universe to Tara. Okay? Yeah, if you have very clean plates that are not used for other purposes and are appropriate.

[80:42]

However, these wooden trays are quite cheap that we're using. That's true, but you'll need the four also if you're doing the ritual. Okay, all right. That's right. Yeah, well, if you don't have that, that would be ideal, but if you don't have a thing, you can use substitutes like a regular clean plate, or that's not so good, or if you can get something made of other cheaper metals, or even wood, but they should be fairly large. I think Ranjit made a big point that if they're wooden, they should be quite large, or you can even get a stone kind of disc, so long as it's sort of shaped like a frisbee thing. Yeah. Okay, now we have the offering of the second person. Yes.

[81:43]

Yes. Now we commence with the third stage. It's called the second mandala. This one we're going to offer to the second mandala from your right. We offer directly to Tara. First we have to invite her, just as we invited the Buddhas and made the offering. Now we have to invite her to come so we can make offerings to her. This is done by reading aloud the words beginning, rays of light. Visualize that and then again perform the... mudra and mantra of convocation and then speak the words of inviting her.

[82:52]

Where it says, O lady who rises, this one we recite. That's our invitation to her to come and be present. And she approaches to us when we perform the mudras and nandras, surrounded by a great retinue, a vast body of celestials, of divine beings, of Buddhas, Bodhisattvas, and Dakinis and the like. Okay? And is present in the sky before us. And then we address her, O Lady. Okay? Let's do that. Rays of light shine forth from my heart to invoke from Potala in the southern direction, revere Tara and Heretani, an assembly of gods. Om Vajrasamarja. O lady who rises from Potala's excellent land and calm screams full of awe, by the light of whose full of awe, living beings attain liberation, please come with your retinue.

[84:01]

Yes. And then we perform the welcoming mudra and recite the welcoming mantra. Top of stage four. Om Padma Kamalaya Stoam. This means... Yes. Here we address the goddess and ask her to feel at home, just like if somebody comes to your house, you would say, please be seated. So here again, as you recite this mantra, which means roughly, be seated on the lotus in kamala.

[85:09]

So lotus, padma kamalayi's sthwam means to stay, be seated, please. Please be seated on the lotus. And so then you perform this movement. How is that, Jeff? Kind of that one, yeah. Yeah, just like this. In Indian and Tibetan, that's it. Shudinja. Okay? So let's do that. All right. Now we're going to praise her too. This is to express our admiration of her, that she is really, you know, that we think that she is really extraordinary and we want to express our admiration and reverence for her. This is done by reciting once the following verse.

[86:11]

Salutations to Tara, the Mother, our Saviouress from all poverty, at whose two loaded feet are the crimes of gods and demigods. Do you know who the demigods are? Indian mythology, the tree of life has at its apex the celestials, the gods, the devas. But its roots, the roots of this tree of life, grow in the realm of the asuras, the demigods or semigods. They have fantastic powers like the gods, but they have limitations and they are very warlike. and are constantly struggling against the gods to wrest away from them the delights of heaven. But because they are inferior to the gods, they always fail because of their innate negativity.

[87:19]

So this refers to these two classes of beings, the gods and the demigods, meaning these are the... most powerful of all living beings, two most powerful classes. But even they bow their crowns of their heads to the feet of Tara. Okay? That's the sentence of this verse. Lilith, did we recite it? We just did. Okay. All right. And now we're going to... now that we have praised her, we're going to offer her something. We're going to offer the same-made offerings to her and also to her retinue. That's why it says in the verse, it says, om aryatare sapariwara argam puja ahun, etc. This means roughly, om, holy Tara.

[88:20]

Om to holy Tara, Sapari water, together with her retinue. Sapari water means with your family, with your retinue. Argum means, again, drinking water. Puja means an offering. an offering. Ahung is just a mantra syllable. So it's roughly, I make offerings of water to holy Tara and her retinue, etc., etc., etc., all the way down. So remember the appropriate mudras as we perform each of these mantras together. And remember to visualize the offering that is just coming forth. Fill the sky and make these offerings on your behalf. omaya tarasā parivāra ārgaṁ āhūṁ sva-sūjntaṁ omaya tarasā parivāra ādhyāṁ pujāṁ omārya tarasā parivāra puśve āhūṁ siya tarasā parivāra dupe pujāṁ omārya tarasā parivāra alokye pujāṁ

[89:31]

Mahayana. [...] Again, we recite the mandala offering three times with our hands held in the mandala offering mudra. Clasp like this with the thumbs tucked inward. As if you were forming an enclosing space, all of space in your hands. Okay, let's recite this together three times. This is the ground anointed by scented waters. This is the ground anointed by Śrīla Prabhupāda.

[90:43]

For a time this was done, but every one of us could not do it, and there is no way to do it. Guru-dhāna-bhūtā-bhūtyā-bhītā-sambhūtā-bhātā-bhātā-bhātā-bhātā-bhātā-bhātā-bhātā-bhātā-bhātā This is the ground anointing place. This is the ground anointing place. So now at this point we recite the hymn to Tara in 21 verses in the pocket at the

[92:15]

End of your book, you'll find the Hymn to Tyrant, 21 verses. We'll recite that through twice. . Now, in your regular practice, you either do the Tara in 21 verses twice, or substitute on the top of page 5 this short verse, which gives own salutations to Tara. However, that's not recommended. That's only if you really press for time. The hymns to Tara is extremely important, and the Tibetan would always recite the full prayer. All right, so we'll recite this together twice. Now, I'll draw your attention.

[93:40]

Each of these verses, there are 21 verses, each one of them is dedicated to one of the 21 manifestations, which are some peaceful, some wrathful, etc., some of the increasing activity, some of the activity principle, some are of the... what, power aspect. So we'll recite this together. Would you, at the beginning and at the conclusion of each, of one recitation, just hit this three times, just to keep us in charge. You can follow my lead. All salutations to Revere and Holy Tara. Salutations to Tara, to her who is swift and courageous, with eyes as quick as light. To her who sprang from the corral of the Lord of the Three Worlds, Lord of Spades. Salutations to her in the vast fashion of a hundred full moons of light. To her I'll look low with the light of constellations and thousands of stars.

[94:41]

Salutations to earth's tangles, torn by gold and blue water with the focus of humor. itself is the arena of giving austerity, vigor, peace, patience, and meditation. Salutations to her at the crown-knot of Tathagatas, to her who has won out the infinite victory, to her who has signed the conqueror's oath that has all the effects of such pain. Salutations to her who builds the realms beside the direction of space, the distillables to Tathagata only. To her who's betrayed from the seven worlds, who was able to stumble home. Salutations to her who shot the Agni Brahma Wayu in which Reshwara worshiped. She pours the siblings of demons and eaters, zombies, and rats. Salutations to her who attracts and cuts totally the beasts that receive her to come. Through the wide lake buried in her left outset, she tramples the great and fourth lane.

[95:47]

Her invitations to Turei, to her the great air, to thoroughly strike down both demons, to her whose frowning lotus face gives destruction to every foe. Her invitations to her, to the speakers and a gesture showing the three jewels, adorn her heart well. to her whose array of her own lights radiates, adorned by the circle of all directions. Salutations to her whose bright teater of joy is enhanced by a garland of lights, lapping her bright little flower, demons of the world she subdues. Salutations to everyone who alone in past hours summoned all the host of earthly prefectures, who in the rightful limping letter of the moon had expressed all poverty. Salutations to everyone whose tiaras are joined by a crescent moon whose every ornament shines amongst the lots of air lights ever peep forth from Antigua.

[96:51]

Salutations to her who dwells in the garden of plains like the fire in Aeontaea, who with her right leg curved and her left extended, tells the teething hosts of happiness' foes. Salutations to her who presses the earth with her foot, with the letter holding, and who dwells on the levels of beings. Salutations to America's political, virtuous, serene one, who indeed is the ground that behind us is. National abode in Swahili, she alone puts an end to her sin. Salutations to her who raises the body at the circling close of great joy, who alone gets freed by the formulation of a gentler adventure than the world. Salutations to her whose stamps repeat today to become an euclid of energy in the form of hope and causes to tremble the threefold world .

[97:54]

Salutations to her in these hands, the fauna marked newly that is shaken for God's help, and with the utterance of two tatters in hand, held close and chained to death. Salutations to her, the king of the gods, God who cannot ascertain, a shield of joy shining near squirrels and bacteria that respire. Salutations to Earth, whose two eyes, the sun and full moon, clear light diffuse. Who started to harass each other with the weight of those horrible plagues. Salutations to Earth, who erase reality's clear signs, who own perfectly the power to end its reign. who called the multitude of demons, yaks and zombies, who were loved in the Spirit Supreme. This is the praise of the Mantram of 21 Salutations. All the Salutations to the revered holy Tara. Salutations to Tara.

[99:00]

Yes, carry on. I'll be Lord of the three worlds, lotus face. Salutations to her whose face is passion, a hundred full moons of autumn. To her I'll aglow with light out. Salutations to her whose hand is adorned by a gold and blue water, one lotus. To her who herself is the albina, I give him authority, vigor, ease, patience, and meditation. Salutations to her who found not what happened, to her who was drawn out to infinite victory, to her whose sons of conquest served and at all perfections attained. Salutations to her who filled the realms of desire, direction, and space, to the souls of God and man, to her whose deep tread on the study worlds was able to summon them all. Gladiations to her, to whom cock and pipe totally beats out of evil design.

[100:23]

With her right leg curved and left outstretched, she tramples and raises forth flames. Gladiations to Chilades, to her, the great terror, who thoroughly excites damnable demons. To her, whose crowning mother's face gives destruction to every foe. Salutations to her whose fingers, in a gesture of showing the three jewels, adorn her heart well. To her whose the ray of her own lights radiates, adorned by the circle of all the directions. Salutations to her whose bright tiara of joy is enhanced by a garland of lights, laughing madly at life, with tiara of feelings and the world she perfumes. Salutations to her who alone has the power to stop all the posts of earthly protectors, who with the wrathful mooning let her own, unfet it from all poverty. Salutations to her whose geography is adorned by a crescent moon, whose every order is shined, amongst whose lots the pair of lights ever beam forth from Amitabha.

[101:32]

Salutations to her who dwells amid variegated flames, like a pirate in neon sands, who with her right hand curved and left dejected, fells the beseeching close to the happiness oaks. Salutations to her who presses near the surface with the palm of her hand, and stamps it with her foot, who with a letter in her mouth, angrily quells the steppe-levelled apes. Salutations to her with the wistful, gracious, sweet one, who indeed is the realm of Nirvana's peace. By her perfect possession of all her swaha, she ennobles us in every great sin. Salutations to her who graces the bodies, in tripping follows the great joy, who alone sets free by the formulation of her time-lettered mantra. Salutations to Her who stands with her feet to the way, to the conical place of entry, the form of the moon. And while just we tremble, the threefold world, not the end of the blind eye, but the end of all.

[102:37]

Salutations to Her in whose hand, upon embarked moving, the shape like a lake of the gods is held. Through the islands of two forests that pipe, all voices are shared to nimb. I was patient to her who be the kings of the gods, gods that came out of Satan. I could feel the joyous shininess, the horror of the bad drinkings of the spell. But in patience to her it was too high to shine a full moon, too light to diffuse, so that I wished for two hearts, two hearts. It was to wake the most horrible place. How many do you think?

[103:43]

Yeah. It'll get faster for us as we get used to. Do you like this prayer? Yeah. Let's see. It should be here. Yes. Yes. Yes, that's right. All right. And now you dedicate the merit that you have accumulated through making this offering, through inviting Tara and making the offerings, et cetera. You dedicate all that merit to the enlightenment of all living beings. This is expressed by reciting once the second verse on page 5.

[104:47]

We omit the verse at the top of the page if we do the 21 verses. Okay, is that clear? Or in case you haven't time, you omit the 21 verses and recite only the short verse at the top of the page. But after each one, after either one you have to dedicate the merit. It says, all of whatever slight virtues, meaning however little the merit may be, that I've gathered through these sevenfold offices, that is, through saluting Me, praising and saluting Tara, making offerings to her, confessing sins, rejoicing in the virtues of the Buddhas and of all beings, imploring her to remain in the world for the good of beings and requesting her for teachings, for the Dharma, requesting her not to go into nirvana but to abide with us. All that merit we dedicate to the attainment of enlightenment, perfect enlightenment, that is, the perfect Buddhahood, not simply liberation for oneself alone, but the perfect enlightenment.

[105:58]

We recite this verse together now. All of whatever slight virtues that I may have gathered through saluting, offering, confessing, rejoicing, imploring and requesting, I dedicate to the attainment of enlightenment, perfect embrace. And then you direct your attention to the image of Tara. and recite her holy mantra twenty-one times. Yes, and then follow that by reciting her name twenty-one times. That is, you see written below that tare, tare, tare. He repeated 21 times. He recited that also.

[106:59]

Someone asked about the meaning of this mantra. I'm not sure, but basically it runs something like om, om means om. Tare means Tare. I'm sorry. Tare, this is her name, Tara. And when you address her, you put that in the fourth case. When you're invoking a deity, you put it in the fourth case of Sanskrit grammar. So you call it on her. So that is her name, Tara, which means savioress or liberator, liberatrix. Two Taras. Now, tutare, I'm not sure about that. Tu, I really think this is a combination of tu is the informal pronoun, just as it is in Latin and so forth. In Sanskrit also, tu means to you. And because it is followed by a consonant, tutare, and put together in a compound, it really means

[108:11]

To you, tare. To tare means to you, tare. Okay? This is my understanding of the meaning of the word to. It is the pronoun, the informal pronoun, you. All right? So, oh, om, or oh, tare. O tare, you tare, turi. Turi has the sense of swiftness and also of speed, of energy, of might, power. So it is like awesomeness, awesome speed. O you who are, O you the swift one. Swaha. Swaha is a compound of these two Sanskrit words, su and aha, which means literally well-spoken. Whatever is well said is swaha. And from that we get our famous word swastika, which is well-spoken or well-presented. Okay?

[109:13]

Swastika. Okay? So it is, that is the sense of this this mantra, as I understand it. Does that help to understand it a little bit? It's just calling a bon tare, yu tare, yu, the swift one. And swaha is a, swaha is a mantric syllable that is used when you're invoking peaceful deities, not wrathful ones. Usually with wrathful deities, you have, it ends in syllables like hung and pet. Hung pet is very common. Peaceful deities require swaha, and it corresponds somewhat to our Christian Amen, meaning that this is the conclusion and it is well done, whatever. Yes? What's that? He is, that's true. I just said usually, that is different.

[110:15]

There, hung corresponds to, his mantra corresponds to the six realms of beings, where each syllable sort of responds to the nature of the beings there. Hung corresponds to the beings in hell. They are in the That is the wrathful realm. So in his mantra, this schematization of the letters is a little bit different. But I'm just, I'm not saying this is always the case. But always svaha is found at the end of peaceful mantras. And that whom is always wrathful. But generally speaking, it is true. All right. So let's do that. No doubt. Om Tare Tuttare Puri Svaha Dharit Dharit Dhrithvan Dharit Dhrithvan Dharit Dhrithvan

[111:26]

dhāre [...] Yes, very much. That's it. Yes. All right.

[112:46]

All right. And now we're going to ask Tara for something too. After we have made all these offerings and recited her mantra and called upon her name, we are going to Before you go I want to make an announcement to you because I see you're leaving.

[113:50]

Okay. Now we're going to conclude these. All right. We're going to recite this prayer, asking for her blessings. I think it is self-explanatory. Yes. And then on the top of page six, we're going to ask that by her blessings we might also be reborn in the pure land of the... the Buddha Amitabha's paradise, Sukhavati, the happy land. And there, from him, may we receive a prophecy to Buddhahood. You know, Bodhisattvas, as they become really good, a Buddha comes and tells them, you're going to make it. You know, I prophesy you to Buddhahood. So, this always happens in a Bodhisattva's career. At one time or another, just as when we heard from Desi Rinpoche the story of Sapan, how a

[114:52]

In China, he received this prophecy to Buddhahood and all the signs of perfection appeared on his body. That is what will happen to you. And the jina means the conqueror, the victorious one. It means gyalva in Tibetan. And it refers to amitabha. Okay? It's a Sanskrit word. So let's recite these three prayers together that complete the third mandala. Okay? Revered Blessed Lady endowed with compassion, please enable all these countless beings in me to purify the twin obscurations, quickly fulfill the true accumulations, and attain to perfect enlightenment. Until then, bless us that in every lifetime we may win the highest happiness of God's in me. that all obstacles to gaining omniscience, malign ghosts, demons, plagues, diseases, the varied causes of untimely death, foreboding omens and dead quieting dreams, minors distant from the eight great fears, may quickly be stilled and cease to be.

[116:03]

Bloodlust but arranged may be achieved spontaneously. Happiness increased in this world and beyond, and the evolution of auspicious signs. May our practice be diligent in enhancing the ground. Ever may we traverse your path and gaze on your lovely face. Like the growing moon, may our resolve, our realization of emptiness and duality increase. Sprung from a lovely and holy lotus is a joyous mandala for Jina. May I receive a prophecy for Jutapai directly from Jina Amitabha. O Goddess, the fountain in my head, call throughout all my life. Activity principle of all the enlightened who dwell in threefold time. Dark-breeding phallus, single-faced with two hands, swift and courageous, our Mother who holds the lot, Anuttapala, let auspicious omens arise.

[117:05]

Okay, Anuttapala here is the blue lotus that she holds in her hand, okay? And I'll remind you again that in chanting, as we'll be doing every week, you follow the lead of the preceptor. That is, remember what I told you each verse. You let the preceptor lead off for the first three words or first three syllables, and then you all chime in and chant in unison. Because this is not the meditation where you reach to it at your own speed. This is a group ritual, okay? So just for the sake of... Harmony will do it. We'll keep that in mind. No matter who's leading it, we'll take turns, you know. But that's the way. Okay? All right. So you must be a little tired. We've got two more mandalas to offer. Take a little break, okay? And then we'll come back and finish our rehearsal. Yes. All right, now we will continue with the third and fourth mandalas.

[118:15]

They are identical to the last one, the first mandala offering to Tara. So we will perform those just as we did the last one, with one exception. Instead of reciting the 21, the hymn to Tara in 21 verses, we will perform the We will substitute for the three recitations of the hymn to Tara. We will substitute one recitation of the hymn to Tara and follow it by two recitations of the short verse in the middle of page seven. Okay? So, these two mandala offerings will be led by Vicki Scott.

[119:21]

She'll be your presenter. Follow her lead. And then, in conclusion, we will make the turma offerings, and I will translate. There will be some new instructions there. So in the third mandala, the only difference is that we recite the hymn to Tara one time and then recite the short verse, the short hymn, twice. Then in the fourth mandala, we really have to do it seven times. We do the hymn to Tara seven times. In that place we'll do the hymn to Tara, long version, one time, and followed by six short hymns. That is this short, single verse hymn. And she will, to make it truly fetish, she'll recite the whole thing in Tibetan.

[120:26]

Okay?

[120:28]

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