Difference between revisions of "The Sutra of Tara Who Protects from the Eight Fears: in Tara’s Own Words"
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− | Tara’s vast popularity in Mahayana Buddhism — as both Bodhisattva and Buddha — is easy to understand. Not only is she a “Mother” — a mother deity and the | + | [[Tara’s]] vast [[popularity]] in [[Mahayana Buddhism]] — as both [[Bodhisattva]] and [[Buddha]] — is easy to understand. Not only is she a “Mother” — a mother [[deity]] and the “[[Mother of All Buddhas]]” — but she also protects us from the Eight Dangers or {{Wiki|Fears}}, [[including]] {{Wiki|diseases}} and epidemics. |
− | How important is Tara? It was at Tara’s urging that the great Atisha left India to go to Tibet and brought the Dharma. It was Tara who challenged great Naropa with the question: “Do you understand the words or the sense?” The Mahsiddha Surya Gupta received teachings on the 21 Taras directly from Tara. The great Enlightened Padmasambhava himself brought Tara practice to Tibet. Countless Mahasiddhis and Yogis in India, Tibet and Nepal relied on Tara. | + | How important is [[Tara]]? It was at [[Tara’s]] urging that the great [[Atisha]] left [[India]] to go to [[Tibet]] and brought the [[Dharma]]. It was [[Tara]] who challenged great [[Naropa]] with the question: “Do you understand the words or the [[sense]]?” The Mahsiddha [[Surya]] [[Gupta]] received teachings on the [[21 Taras]] directly from [[Tara]]. The great [[Enlightened]] [[Padmasambhava]] himself brought [[Tara]] practice to [[Tibet]]. Countless [[Mahasiddhis]] and [[Yogis]] in [[India]], [[Tibet]] and [[Nepal]] relied on [[Tara]]. |
− | In other words, her practice is much more than mundane protection from dangers in our daily lives. (Although, to see Tara in action overcoming “attackers” see the beautiful painting below of the monk rescued by Tara from his attackers.) | + | In other words, her practice is much more than [[mundane]] [[protection]] from dangers in our daily [[lives]]. (Although, to see [[Tara]] in [[action]] [[overcoming]] “attackers” see the beautiful painting below of the [[monk]] rescued by [[Tara]] from his attackers.) |
− | NOTE: In this feature, we include the full English-Translated The Sutra of Tara Who Protects from the Eight Fears below along with the Great Dharani of Tara’s Sutra. | + | NOTE: In this feature, we include the full English-Translated The [[Sutra]] of [[Tara]] Who Protects from the Eight {{Wiki|Fears}} below along with the Great [[Dharani]] of [[Tara’s]] [[Sutra]]. |
− | For other features on Tara, please see our special feature section, with many other in-depth feature stories>> | + | For other features on [[Tara]], please see our special feature section, with many other in-depth feature stories>> |
− | The Sutra of Tara Who Protects from the Eight Fears is important as a Sutra — Tara’s own beautiful, hopeful, evocative and powerful words. | + | The [[Sutra]] of [[Tara]] Who Protects from the Eight {{Wiki|Fears}} is important as a [[Sutra]] — [[Tara’s]] [[own]] beautiful, [[hopeful]], evocative and powerful words. |
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− | + | “[[Tara’s]] beautiful {{Wiki|sermon}} concisely presents this basic situation and outlines the levels of [[Dharma practice]] that lead out of it. Having made plain the futility of merely reciting [[mantras]] while one neglects to follow impeccably the conduct that must go with them, She delivers a [[Dharani]] that will help one’s practice if one uses it right.” [1] | |
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===[[The Great Dharani of the Sutra of Tara]]=== | ===[[The Great Dharani of the Sutra of Tara]]=== | ||
− | This Dharani is widely used in Buddhist practice: | + | This [[Dharani]] is widely used in [[Buddhist practice]]: |
− | OM NAMO ARYA-AVALOKITESVARAYA | + | [[OM]] NAMO ARYA-AVALOKITESVARAYA |
− | BODHISATTVA | + | [[BODHISATTVA]] |
MAHASATTVA | MAHASATTVA | ||
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MAHA- KARUNIKAYA | MAHA- KARUNIKAYA | ||
− | TADYATHA OM TARE TUTTARE TURE SARVA-DUSTAN | + | [[TADYATHA]] [[OM]] TARE TUTTARE TURE SARVA-DUSTAN |
PRADUSTAN MAMA KRTE | PRADUSTAN MAMA KRTE | ||
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BANDHAYA | BANDHAYA | ||
− | HUM HUM HUM | + | [[HUM]] [[HUM]] [[HUM]] |
PHAT PHAT PHAT SVAHA | PHAT PHAT PHAT SVAHA | ||
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MAMA ARYAVALOKABHAYA NARA | MAMA ARYAVALOKABHAYA NARA | ||
− | BODHISATTVA MAHASATTVANI | + | [[BODHISATTVA]] MAHASATTVANI |
ADHISTHANA | ADHISTHANA | ||
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SUDDHE VISUDDHE | SUDDHE VISUDDHE | ||
− | SHODHYAYA VISHODHAYA HUM PHAT SVAHA | + | SHODHYAYA VISHODHAYA [[HUM]] PHAT SVAHA |
− | There are also countless Tantras dedicated to Tara. This sutra is actually found in the Kangyur (which means, | + | There are also countless [[Tantras]] dedicated to [[Tara]]. This [[sutra]] is actually found in the [[Kangyur]] (which means, “[[Translation of the Word]]”) and is incredibly important to [[Tibetan Buddhists]] and [[Buddhists]] in [[Nepal]] and [[India]]. |
− | In this feature, we include the full English-Translated The Sutra of Tara Who Protects from the Eight Fears. Sutra recitation is a pre-eminent practice in Mahayana Buddhism. What better way to bring Tara’s protective Enlightened energy into your life than to recite her short sutra daily? Or, for those in a rush, the Great Dharani of the Tara Sutra (above.) | + | In this feature, we include the full English-Translated The [[Sutra]] of [[Tara]] Who Protects from the Eight {{Wiki|Fears}}. [[Sutra]] {{Wiki|recitation}} is a pre-eminent practice in [[Mahayana Buddhism]]. What better way to bring [[Tara’s]] protective [[Enlightened energy]] into your [[life]] than to recite her short [[sutra]] daily? Or, for those in a rush, the Great [[Dharani]] of the [[Tara Sutra]] (above.) |
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− | The Sūtra of Tārā Who Protects from the Eight Fears (Skt. tārā ṣṭaghoratāraṇī sūtra, Tib. སྒྲོལ་མ་འཇིགས་པ་བརྒྱད་འཇིགས་པ་བརྒྱད་ལས་སྐྱོབ་པའི་མདོ་, drolma jikpa gyé jikpa gyé lé kyobpé do, Wyl. sgrol ma ‘jigs pa brgyad las skyob pa’i mdo) — is the root of Her popularity. Tibetan Buddhists around the world, by the millions, start their day with Tara practice. | + | The [[Sūtra]] of [[Tārā]] Who Protects from the Eight {{Wiki|Fears}} (Skt. [[tārā]] ṣṭaghoratāraṇī [[sūtra]], Tib. {{BigTibetan|སྒྲོལ་མ་འཇིགས་པ་བརྒྱད་འཇིགས་པ་བརྒྱད་ལས་སྐྱོབ་པའི་མདོ་}}, [[drolma]] jikpa [[gyé]] jikpa [[gyé]] lé kyobpé do, [[Wyl.]] [[sgrol ma]] ‘jigs pa brgyad las skyob pa’i mdo) — is the [[root]] of Her [[popularity]]. [[Tibetan Buddhists]] around the [[world]], by the millions, start their day with [[Tara]] practice. |
− | Hers is the first practice and mantra of the day. It’s easy to understand why. As we start a new day in danger-filled Samsara, what is more important than protection from our many fears? Think of it as breakfast with Mom. Nourished with the Dharma, and | + | Hers is the first practice and [[mantra]] of the day. It’s easy to understand why. As we start a new day in danger-filled [[Samsara]], what is more important than [[protection]] from our many {{Wiki|fears}}? Think of it as breakfast with Mom. Nourished with the [[Dharma]], and |
− | reassured that the Mother Buddha is on our side, we can get through our hectic day. The other reason Her practice comes first is we honour her by not eating meat. Since most of us cannot be full-time vegetarians, we “cheat” by remaining meat-free until after we meditate with Mother Tara. It’s the least we can do karmically. (And, for those who can stay meat-free, Tara smiles.) | + | reassured that the [[Mother Buddha]] is on our side, we can get through our hectic day. The other [[reason]] Her practice comes first is we honour her by not eating meat. Since most of us cannot be full-time {{Wiki|vegetarians}}, we “cheat” by remaining meat-free until after we [[meditate]] with [[Mother Tara]]. It’s the least we can do [[karmically]]. (And, for those who can stay meat-free, [[Tara]] [[smiles]].) |
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− | Dangers and fears we understand instinctively in our mundane lives — but they are also the causes of our obstacles in our Mahayana Bodhisattva aspiration of Enlightenment for the benefit of all sentient beings. If we can overcome these fears and dangers, we can potentially achieve the goal of realizations. | + | Dangers and {{Wiki|fears}} we understand instinctively in our [[mundane]] [[lives]] — but they are also the [[causes]] of our [[obstacles]] in our [[Mahayana]] [[Bodhisattva]] [[aspiration]] of [[Enlightenment]] for the [[benefit]] of all [[sentient beings]]. If we can overcome these {{Wiki|fears}} and dangers, we can potentially achieve the goal of realizations. |
− | The Eight Fears are the causes of our suffering — and they are also what prevents our realizations. At some level all Buddhist practices — from renunciation through to Lamrim practices and on to Highest Yoga Tantra — all rely on removing our fears and obstacles. | + | The Eight {{Wiki|Fears}} are the [[causes]] of our [[suffering]] — and they are also what prevents our realizations. At some level all [[Buddhist practices]] — from [[renunciation]] through to [[Lamrim]] practices and on to [[Highest Yoga Tantra]] — all rely on removing our {{Wiki|fears}} and [[obstacles]]. |
− | This makes Tara so vital. All Bodhisattvas are compassionate. Tara Herself sprang symbolically from the tears of the World Lord Avalokiteshvara, the Compassionate Bodhisattva. She vowed to help him in his mission to free all suffering sentient beings from Samsara. She is, in fact, an emanation of the Great Lord Chenrezig. She is, as suggested by her green colour, the Activity of all the Buddha’s compassion. What is Her activity? Saving us from the Eight Dangers, the Eight Fears — which are to be understood on two levels: mundane fears and dangers, and the ultimate spiritual fears and dangers. | + | This makes [[Tara]] so [[vital]]. All [[Bodhisattvas]] are [[compassionate]]. [[Tara]] Herself sprang [[symbolically]] from the {{Wiki|tears}} of the [[World]] Lord [[Avalokiteshvara]], the [[Compassionate]] [[Bodhisattva]]. She [[vowed]] to help him in his [[mission]] to free all [[suffering]] [[sentient beings]] from [[Samsara]]. She is, in fact, an [[emanation]] of the Great Lord [[Chenrezig]]. She is, as suggested by her [[green]] {{Wiki|colour}}, the [[Activity]] of all the [[Buddha’s]] [[compassion]]. What is Her [[activity]]? Saving us from the Eight Dangers, the Eight {{Wiki|Fears}} — which are to be understood on two levels: [[mundane]] {{Wiki|fears}} and dangers, and the [[Wikipedia:Absolute (philosophy)|ultimate]] [[spiritual]] {{Wiki|fears}} and dangers. |
===[[The Eight Fears, including Epidemic Diseases]]=== | ===[[The Eight Fears, including Epidemic Diseases]]=== | ||
− | In the Sutra, verse 26, the eight fears are listed: | + | In the [[Sutra]], verse 26, the eight {{Wiki|fears}} are listed: |
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− | These fears can certainly be taken as literal since protection is vital to our lives — and therefore our practice and our Mahayana mission — but they have a second layer of meanings. Lions can generally mean a wild animal. But it also means | + | These {{Wiki|fears}} can certainly be taken as literal since [[protection]] is [[vital]] to our [[lives]] — and therefore our practice and our [[Mahayana]] [[mission]] — but they have a second layer of meanings. [[Lions]] can generally mean a wild [[animal]]. But it also means “[[pride]].” Our [[own]] [[pride]] is the [[cause]] of many of our [[obstacles]], the [[root]] of our [[ego]] issues. In commentaries, the eight {{Wiki|fears}} conquered by [[Tara]] are aligned with our internal [[obstacles]]: |
− | Lions represent | + | [[Lions]] represent “[[pride]]” |
− | Elephants stand for | + | [[Elephants]] stand for “[[ignorance]]” |
− | Fire is | + | [[Fire]] is “[[anger]]” — one of the greatest [[obstacles]] to [[Dharma practice]] |
− | Serpents are | + | [[Serpents]] are “[[envy]]” |
− | Robbers are | + | Robbers are “[[wrong views]]” — the rob us of the opportunity to [[attain Enlightenment]] |
− | Water (often described as Floods) is | + | [[Water]] (often described as {{Wiki|Floods}}) is “[[attachment]]” |
− | Plagues (disease) — in some Tantras it’s prison, but in the root Sutra it’s Plague or Epidemic — which stands for | + | Plagues ({{Wiki|disease}}) — in some [[Tantras]] it’s {{Wiki|prison}}, but in the [[root]] [[Sutra]] it’s Plague or Epidemic — which stands for “[[avarice]].” |
− | Demons (pisacas) [2] which is aligned with | + | {{Wiki|Demons}} ([[pisacas]]) [2] which is aligned with “[[doubt]].” |
− | The translator of the Sutra, Martin Wilson comments: | + | The [[translator]] of the [[Sutra]], Martin Wilson comments: |
− | “The function of Tara from which the Sutra takes its title is mentioned only in verse 26… The only difference from what is now a standard list is ‘plagues’ or epidemic diseases instead of prison.” | + | “The function of [[Tara]] from which the [[Sutra]] takes its title is mentioned only in verse 26… The only difference from what is now a standard list is ‘plagues’ or epidemic {{Wiki|diseases}} instead of {{Wiki|prison}}.” |
− | NOTE: Martin Wilson uses | + | NOTE: Martin Wilson uses “[[pisacas]]” in his translation. I’ve changed to the more recognizable {{Wiki|Demons}}” here ([[see note 2]].) However, for {{Wiki|recitation}} either is probably fine. |
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− | In the sutra Arya-Tara Who Saves from the Eight Fears we hear Her own magnificent words. The sutra records her teachings to a Divine Assembly. | + | In the [[sutra]] Arya-Tara Who Saves from the Eight {{Wiki|Fears}} we hear Her [[own]] magnificent words. The [[sutra]] records her teachings to a [[Divine]] Assembly. |
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− | Homage to the Three Jewels! Homage to Venerable Tara! Homage to the Lord Shakyamuni! | + | Homage to the [[Three Jewels]]! Homage to [[Venerable]] [[Tara]]! Homage to the Lord [[Shakyamuni]]! |
− | Thus have I heard at one time. The lord was residing in the realm of the gods on Mount Meru. Among the assembly there, the Goddess Tara spoke, as follows. | + | [[Thus have I heard]] at one time. The lord was residing in the [[realm of the gods]] on [[Mount Meru]]. Among the assembly there, the [[Goddess]] [[Tara]] spoke, as follows. |
− | Having reached this gem-like paradise, Understand actions and their results: Keep to good and leave evil aside! | + | Having reached this gem-like [[paradise]], Understand [[actions]] and their results: Keep to good and leave [[evil]] aside! |
− | For whoever practices wrong actions Will, in the life that is to come, fall down. | + | For whoever practices wrong [[actions]] Will, in the [[life]] that is to come, fall down. |
<poem> | <poem> | ||
− | Beasts are dumb and stupid; one eats another; | + | {{Wiki|Beasts}} are dumb and stupid; one eats another; |
− | Up weary paths, down cliffs, they climb and fall, | + | Up weary [[paths]], down cliffs, they climb and fall, |
− | In panic, terror-stricken, trembling with fear, | + | In panic, terror-stricken, trembling with {{Wiki|fear}}, |
− | Full of caution – one cannot conceive their sufferings. | + | Full of caution – one cannot [[conceive]] their [[sufferings]]. |
− | Pretas hunger and thirst, and their bodies won’t do. Should food or drink appear, another guards it, | + | [[Pretas]] hunger and [[thirst]], and their [[bodies]] won’t do. Should [[food]] or drink appear, another guards it, |
− | Or if they eat some, it turns to fire or swords. | + | Or if they eat some, it turns to [[fire]] or swords. |
− | Their suffering of hunger and thirst can’t be conceived. | + | Their [[suffering]] of hunger and [[thirst]] can’t be [[conceived]]. |
− | Sentient beings who are born in hells | + | [[Sentient beings]] who are born in [[hells]] |
− | Are led against their will by vicious Yamas, | + | Are led against their will by vicious [[Yamas]], |
− | Burned and cooked and cut up with sharp weapons; Their suffering, hot or cold, cannot be borne. | + | Burned and cooked and cut up with sharp [[weapons]]; Their [[suffering]], [[hot]] or cold, cannot be borne. |
− | Therefore, doing wrong deeds in this life Manifests to oneself, magnified – | + | Therefore, doing wrong [[deeds]] in this [[life]] [[Manifests]] to oneself, magnified – |
− | For many eons, fierce sorrow torments one With no time to escape, nor chance to bear it. | + | For many [[eons]], fierce [[sorrow]] torments one With no time to escape, nor chance to bear it. |
− | Understand karmic effect by clear recollection. Unbearable suffering and lamentation torment one; Foul speech, fierce body and voice also frighten; These and other sufferings can’t be conceived. | + | Understand [[karmic]] effect by clear [[recollection]]. Unbearable [[suffering]] and [[lamentation]] torment one; Foul {{Wiki|speech}}, fierce [[body]] and {{Wiki|voice}} also frighten; These and other [[sufferings]] can’t be [[conceived]]. |
− | Those who, knowing thoroughly the faults, Abandon causes of the three realms of woe And in any gross or subtle sin | + | Those who, [[knowing]] thoroughly the faults, Abandon [[causes]] of the [[three realms]] of woe And in any gross or {{Wiki|subtle}} [[sin]] |
− | Never engage with body, speech and mind, | + | Never engage with [[body, speech and mind]], |
− | But though happy themselves aid all migrators, Greed, hate, delusion gone, root of compassion | + | But though [[happy]] themselves aid all migrators, [[Greed]], [[hate]], [[delusion]] gone, [[root]] of [[compassion]] |
− | Firm, and striving with the three doors pure do virtue, Strive in this essence of the most profound. | + | Firm, and striving with the [[three doors]] [[pure]] do [[virtue]], Strive in this [[essence]] of the most profound. |
− | The fruit of a flower that frost has carried off, Though cultivated, will produce no sprout; | + | The fruit of a [[flower]] that frost has carried off, Though cultivated, will produce no sprout; |
− | So too people who doubt and break their vows, Though they may practice most profound mantras, | + | So too [[people]] who [[doubt]] and break their [[vows]], Though they may practice most profound [[mantras]], |
− | Might think a blessing comes, but it cannot – Their pains become but meaningless fatigue, Their mantras like the talk of common folk, Their concentrations but like childish thoughts. | + | Might think a [[blessing]] comes, but it cannot – Their [[pains]] become but meaningless {{Wiki|fatigue}}, Their [[mantras]] like the talk of common {{Wiki|folk}}, Their concentrations but like childish [[thoughts]]. |
− | If people practice those mantras without fault, | + | If [[people]] practice those [[mantras]] without fault, |
Quickly they will accomplish what they wish. | Quickly they will accomplish what they wish. | ||
− | For example, the seed of the banyan tree (nyagrodha) is tiny, But if well moistened with water and manure, | + | For example, the seed of the [[banyan tree]] ([[nyagrodha]]) is tiny, But if well moistened with [[water]] and manure, |
In seven years it grows a league across; | In seven years it grows a league across; | ||
− | If even external matter has such growth, | + | If even external {{Wiki|matter}} has such growth, |
− | What of practicing consciousness with consciousness? Inner clear light’s growth is measureless. | + | What of practicing [[consciousness]] with [[consciousness]]? Inner clear light’s growth is measureless. |
If, relying on traders who know the way, | If, relying on traders who know the way, | ||
With a suitable boat one puts to sea, | With a suitable boat one puts to sea, | ||
− | Then when one has found jewels as one wished, In due course one reaches one’s own home. | + | Then when one has found [[jewels]] as one wished, In due course one reaches one’s [[own]] home. |
− | With Bodhicitta, relying on Love, Compassion, Joy and Equanimity, practice virtue, | + | With [[Bodhicitta]], relying on [[Love]], [[Compassion]], [[Joy]] and [[Equanimity]], practice [[virtue]], |
− | And set out on the Path of true perfection: You will reach the stage of certain knowledge. | + | And set out on the [[Path]] of true [[perfection]]: You will reach the stage of certain [[knowledge]]. |
If an arrow, shot by a man, has flown, | If an arrow, shot by a man, has flown, | ||
− | Indeed it’s been shot, though one may think not. A person who’s realized all Reality’s meaning Goes beyond, although one may think not. | + | Indeed it’s been shot, though one may think not. A [[person]] who’s [[realized]] all Reality’s meaning Goes beyond, although one may think not. |
− | Aspect and nature of actions and parts perfected, Without doubt he’ll gain the fruits of Buddhahood. If one understands that pure Reality (dharmata), There is no self, nor life, nor cutting of life, | + | Aspect and [[nature]] of [[actions]] and parts perfected, Without [[doubt]] he’ll gain the {{Wiki|fruits}} of [[Buddhahood]]. If one [[understands]] that [[pure]] [[Reality]] ([[dharmata]]), There is [[no self]], nor [[life]], nor cutting of [[life]], |
− | No karma, and no karmic ripening. | + | No [[karma]], and no [[karmic]] ripening. |
− | That person abandons extremes and is liberated. If to realize that benefit, you recite | + | That [[person]] abandons extremes and is {{Wiki|liberated}}. If to realize that [[benefit]], you recite |
− | Devotedly this essence I’m explaining, | + | Devotedly this [[essence]] I’m explaining, |
− | Sins of three countless eons will be consumed, | + | [[Sins]] of three countless [[eons]] will be consumed, |
− | All sufferings of the three realms of woe and samsara Will be washed away, and obscurations cleared. This beneficial essence is as follows. | + | All [[sufferings]] of the [[three realms]] of woe and [[samsara]] Will be washed away, and [[obscurations]] cleared. This beneficial [[essence]] is as follows. |
</poem> | </poem> | ||
− | ===OM! Bodhisattva-mahasattva, Goddess! Please will you protect me!=== | + | ===[[OM]]! [[Bodhisattva-mahasattva]], [[Goddess]]! Please will you {{Wiki|protect}} me!=== |
− | OM NAMO ARYA-AVALOKITESVARAYA / BODHISATTVA / MAHASATTVA / MAHA- KARUNIKAYA / TADYATHA OM TARE TUTTARE TURE SARVA-DUSTAN / PRADUSTAN MAMA KRTE / DZAMBHAYA / STAMBHAYA / MOHAYA / BANDHAYA / HUM HUM HUM / PHAT PHAT PHAT SVAHA / MAMA ARYAVALOKABHAYA NARA / BODHISATTVA MAHASATTVANI / ADHISTHANA / ADHISTHITE MAMA SARVA-KARMA-AVARANA- SVAHBAVA / SUDDHE VISUDDHE / SHODHYAYA VISHODHAYA HUM PHAT SVAHA | + | [[OM]] NAMO ARYA-AVALOKITESVARAYA / [[BODHISATTVA]] / MAHASATTVA / MAHA- KARUNIKAYA / [[TADYATHA]] [[OM]] TARE TUTTARE TURE SARVA-DUSTAN / PRADUSTAN MAMA KRTE / DZAMBHAYA / STAMBHAYA / MOHAYA / BANDHAYA / [[HUM]] [[HUM]] [[HUM]] / PHAT PHAT PHAT SVAHA / MAMA ARYAVALOKABHAYA NARA / [[BODHISATTVA]] MAHASATTVANI / ADHISTHANA / ADHISTHITE MAMA SARVA-KARMA-AVARANA- SVAHBAVA / SUDDHE VISUDDHE / SHODHYAYA VISHODHAYA [[HUM]] PHAT SVAHA |
− | Thereupon, by the Buddha’s power, Full praise was given to the Goddess: | + | Thereupon, by the [[Buddha’s]] power, Full praise was given to the [[Goddess]]: |
− | With very great Compassion | + | With very great [[Compassion]] |
− | You work the weal of beings, Complete in Marks and Signs, Bedecked with jewel adornments, Your neck most beautiful, And smiling, laughing face! | + | You work the weal of [[beings]], Complete in Marks and [[Signs]], Bedecked with [[jewel]] adornments, Your neck most beautiful, And smiling, laughing face! |
<poem> | <poem> | ||
Your eye-sense-sphere is like flax-lotuses, | Your eye-sense-sphere is like flax-lotuses, | ||
− | Your ear-sense-sphere like open uk-cho flowers, Your nose-sense-sphere like fragments of utpalas, Your mouth-sense-sphere like full-grown hollyhocks. | + | Your ear-sense-sphere like open uk-cho [[flowers]], Your nose-sense-sphere like fragments of utpalas, Your mouth-sense-sphere like full-grown hollyhocks. |
− | Your Body, a lovely maiden’s has various forms; | + | Your [[Body]], a lovely maiden’s has various [[forms]]; |
− | Your Speech of kalavinka proclaims the Dharma; | + | Your {{Wiki|Speech}} of [[kalavinka]] proclaims the [[Dharma]]; |
− | Your Mind of compassion is all | + | Your [[Mind]] of [[compassion]] is all [[beings]]’ [[loving]] [[protector]]. |
− | Left, a lotus – unstained with samsara’s faults; | + | Left, a [[lotus]] – unstained with [[samsara’s]] faults; |
− | Right, giving Refuge, to benefit sentient beings; | + | Right, giving [[Refuge]], to [[benefit]] [[sentient beings]]; |
− | You sit on sun and moon seats – Method and Wisdom. Venerable Tara, I go to You for Refuge. | + | You sit on {{Wiki|sun}} and [[moon]] seats – Method and [[Wisdom]]. [[Venerable]] [[Tara]], I go to You for [[Refuge]]. |
− | Protect me from samsara’s great abyss, Never to circle in the six migrations! | + | {{Wiki|Protect}} me from [[samsara’s]] great [[Wikipedia:Abyss (religion)|abyss]], Never to circle in the six migrations! |
− | Hold me with Your cord of Great Compassion, Never to run to the three ill-destiny realms! | + | Hold me with Your [[Wikipedia:Rope|cord]] of [[Great Compassion]], Never to run to the three ill-destiny [[realms]]! |
− | Set me on a Path where I cannot stray, Never to be born with perverse views! Let me meet a Guru with Bodhicitta, Never meeting with evil companions! | + | Set me on a [[Path]] where I cannot stray, Never to be born with perverse [[views]]! Let me meet a [[Guru]] with [[Bodhicitta]], Never meeting with [[evil]] companions! |
− | Protector from the eight dangers – Lions, elephants and fire, | + | [[Protector]] from the eight dangers – [[Lions]], [[elephants]] and [[fire]], |
− | Serpents, robbers, water, plagues and demons (pisacas)[2] – homage to You! In this life and in others, From the eight fears please protect me! | + | [[Serpents]], {{Wiki|robbers}}, [[water]], plagues and {{Wiki|demons}} ([[pisacas]])[2] – homage to You! In this [[life]] and in others, From the eight {{Wiki|fears}} please {{Wiki|protect}} me! |
− | Until I win the transcendent Result, | + | Until I win the [[transcendent]] Result, |
− | Let me keep inseparable company with | + | Let me keep [[inseparable]] company with |
− | The ten Paramitas of Giving, Morality, | + | The ten [[Paramitas]] of Giving, [[Morality]], |
− | Patience, Energy, Dhyana, Wisdom, Means, | + | [[Patience]], [[Energy]], [[Dhyana]], [[Wisdom]], Means, |
− | Vow and Power and likewise Wisdom – knowledge! | + | [[Vow]] and Power and likewise [[Wisdom]] – [[knowledge]]! |
− | Any son or daughter of good family should write this teaching, read it, recite it, preserve it, practice right attention upon it, and extensively teach it to others. | + | Any son or daughter of good [[family]] should write this [[teaching]], read it, recite it, preserve it, practice [[right attention]] upon it, and extensively teach it to others. |
</poem> | </poem> | ||
− | Thus spoke [the Lord], and the whole assembly, enraptured, exalted [His word]. This completes the Sutra of Arya | + | Thus spoke [the Lord], and the whole assembly, enraptured, [[exalted]] [His [[word]]]. This completes the [[Sutra]] of [[Arya]] –[[Tara]] Who Saves from the Eight {{Wiki|Fears}}. |
Line 239: | Line 239: | ||
− | [1] The Sutra of Arya-Tara found in Tibetan translation in the Tantra section of the Kangyur and is classified as a Kriya Tantra. The Sutra of Arya-Tara Who Saves From the Eight Fears, translated by Martin Willson, in In Praise of Tara: Songs to the Saviouress, published by Wisdom Publications, 1986, page 87-91 | + | [1] The [[Sutra]] of Arya-Tara found in [[Tibetan translation]] in the [[Tantra]] section of the [[Kangyur]] and is classified as a [[Kriya Tantra]]. The [[Sutra]] of Arya-Tara Who Saves From the Eight {{Wiki|Fears}}, translated by [[Martin Willson]], in In [[Praise]] of [[Tara]]: Songs to the [[Saviouress]], published by [[Wisdom Publications]], 1986, page 87-91 |
− | [2] Pishachas are flesh-eating demons in Hindu theology. Such theology describes them as the sons of either Krodha or as Dakṣa’s daughter Piśāca. They have been described to bulging veins and protruding, red eyes. They are believed to have their own languages, known as Paiśāci. | + | [2] [[Pishachas]] are flesh-eating {{Wiki|demons}} in [[Hindu]] {{Wiki|theology}}. Such {{Wiki|theology}} describes them as the sons of either [[Krodha]] or as Dakṣa’s daughter [[Piśāca]]. They have been described to bulging veins and protruding, [[red]] [[eyes]]. They are believed to have their [[own]] [[languages]], known as {{Wiki|Paiśāci}}. |
Latest revision as of 16:45, 30 January 2022
Tara’s vast popularity in Mahayana Buddhism — as both Bodhisattva and Buddha — is easy to understand. Not only is she a “Mother” — a mother deity and the “Mother of All Buddhas” — but she also protects us from the Eight Dangers or Fears, including diseases and epidemics.
How important is Tara? It was at Tara’s urging that the great Atisha left India to go to Tibet and brought the Dharma. It was Tara who challenged great Naropa with the question: “Do you understand the words or the sense?” The Mahsiddha Surya Gupta received teachings on the 21 Taras directly from Tara. The great Enlightened Padmasambhava himself brought Tara practice to Tibet. Countless Mahasiddhis and Yogis in India, Tibet and Nepal relied on Tara.
In other words, her practice is much more than mundane protection from dangers in our daily lives. (Although, to see Tara in action overcoming “attackers” see the beautiful painting below of the monk rescued by Tara from his attackers.)
NOTE: In this feature, we include the full English-Translated The Sutra of Tara Who Protects from the Eight Fears below along with the Great Dharani of Tara’s Sutra.
For other features on Tara, please see our special feature section, with many other in-depth feature stories>> The Sutra of Tara Who Protects from the Eight Fears is important as a Sutra — Tara’s own beautiful, hopeful, evocative and powerful words.
As explained by Martin Wilson in his wonderful book In Praise of Tara:
“Tara’s beautiful sermon concisely presents this basic situation and outlines the levels of Dharma practice that lead out of it. Having made plain the futility of merely reciting mantras while one neglects to follow impeccably the conduct that must go with them, She delivers a Dharani that will help one’s practice if one uses it right.” [1]
The Great Dharani of the Sutra of Tara
This Dharani is widely used in Buddhist practice:
OM NAMO ARYA-AVALOKITESVARAYA
MAHASATTVA
MAHA- KARUNIKAYA
TADYATHA OM TARE TUTTARE TURE SARVA-DUSTAN
PRADUSTAN MAMA KRTE
DZAMBHAYA
STAMBHAYA
MOHAYA
BANDHAYA
PHAT PHAT PHAT SVAHA
MAMA ARYAVALOKABHAYA NARA
BODHISATTVA MAHASATTVANI
ADHISTHANA
ADHISTHITE MAMA SARVA-KARMA-AVARANA- SVAHBAVA
SUDDHE VISUDDHE
SHODHYAYA VISHODHAYA HUM PHAT SVAHA
There are also countless Tantras dedicated to Tara. This sutra is actually found in the Kangyur (which means, “Translation of the Word”) and is incredibly important to Tibetan Buddhists and Buddhists in Nepal and India.
In this feature, we include the full English-Translated The Sutra of Tara Who Protects from the Eight Fears. Sutra recitation is a pre-eminent practice in Mahayana Buddhism. What better way to bring Tara’s protective Enlightened energy into your life than to recite her short sutra daily? Or, for those in a rush, the Great Dharani of the Tara Sutra (above.)
The Sutra of Tara — the root of Her popularity
The Sūtra of Tārā Who Protects from the Eight Fears (Skt. tārā ṣṭaghoratāraṇī sūtra, Tib. སྒྲོལ་མ་འཇིགས་པ་བརྒྱད་འཇིགས་པ་བརྒྱད་ལས་སྐྱོབ་པའི་མདོ་, drolma jikpa gyé jikpa gyé lé kyobpé do, Wyl. sgrol ma ‘jigs pa brgyad las skyob pa’i mdo) — is the root of Her popularity. Tibetan Buddhists around the world, by the millions, start their day with Tara practice.
Hers is the first practice and mantra of the day. It’s easy to understand why. As we start a new day in danger-filled Samsara, what is more important than protection from our many fears? Think of it as breakfast with Mom. Nourished with the Dharma, and
reassured that the Mother Buddha is on our side, we can get through our hectic day. The other reason Her practice comes first is we honour her by not eating meat. Since most of us cannot be full-time vegetarians, we “cheat” by remaining meat-free until after we meditate with Mother Tara. It’s the least we can do karmically. (And, for those who can stay meat-free, Tara smiles.)
Why fears are so important in Buddhism
Dangers and fears we understand instinctively in our mundane lives — but they are also the causes of our obstacles in our Mahayana Bodhisattva aspiration of Enlightenment for the benefit of all sentient beings. If we can overcome these fears and dangers, we can potentially achieve the goal of realizations.
The Eight Fears are the causes of our suffering — and they are also what prevents our realizations. At some level all Buddhist practices — from renunciation through to Lamrim practices and on to Highest Yoga Tantra — all rely on removing our fears and obstacles.
This makes Tara so vital. All Bodhisattvas are compassionate. Tara Herself sprang symbolically from the tears of the World Lord Avalokiteshvara, the Compassionate Bodhisattva. She vowed to help him in his mission to free all suffering sentient beings from Samsara. She is, in fact, an emanation of the Great Lord Chenrezig. She is, as suggested by her green colour, the Activity of all the Buddha’s compassion. What is Her activity? Saving us from the Eight Dangers, the Eight Fears — which are to be understood on two levels: mundane fears and dangers, and the ultimate spiritual fears and dangers.
The Eight Fears, including Epidemic Diseases
In the Sutra, verse 26, the eight fears are listed:
[[“Protector from the eight dangers – Lions, elephants and fire,Serpents, robbers, water, plagues and demons [pisacas] – homage to You!”]]
These fears can certainly be taken as literal since protection is vital to our lives — and therefore our practice and our Mahayana mission — but they have a second layer of meanings. Lions can generally mean a wild animal. But it also means “pride.” Our own pride is the cause of many of our obstacles, the root of our ego issues. In commentaries, the eight fears conquered by Tara are aligned with our internal obstacles:
Elephants stand for “ignorance”
Fire is “anger” — one of the greatest obstacles to Dharma practice
Robbers are “wrong views” — the rob us of the opportunity to attain Enlightenment
Water (often described as Floods) is “attachment”
Plagues (disease) — in some Tantras it’s prison, but in the root Sutra it’s Plague or Epidemic — which stands for “avarice.”
Demons (pisacas) [2] which is aligned with “doubt.”
The translator of the Sutra, Martin Wilson comments:
“The function of Tara from which the Sutra takes its title is mentioned only in verse 26… The only difference from what is now a standard list is ‘plagues’ or epidemic diseases instead of prison.”
NOTE: Martin Wilson uses “pisacas” in his translation. I’ve changed to the more recognizable Demons” here (see note 2.) However, for recitation either is probably fine.
Arya’s own beautiful words
In the sutra Arya-Tara Who Saves from the Eight Fears we hear Her own magnificent words. The sutra records her teachings to a Divine Assembly.
THE SUTRA OF ARYA-TARA WHO SAVES FROM THE EIGHT FEARS
Homage to the Three Jewels! Homage to Venerable Tara! Homage to the Lord Shakyamuni!
Thus have I heard at one time. The lord was residing in the realm of the gods on Mount Meru. Among the assembly there, the Goddess Tara spoke, as follows.
Having reached this gem-like paradise, Understand actions and their results: Keep to good and leave evil aside! For whoever practices wrong actions Will, in the life that is to come, fall down.
Beasts are dumb and stupid; one eats another;
Up weary paths, down cliffs, they climb and fall,
In panic, terror-stricken, trembling with fear,
Full of caution – one cannot conceive their sufferings.
Pretas hunger and thirst, and their bodies won’t do. Should food or drink appear, another guards it,
Or if they eat some, it turns to fire or swords.
Their suffering of hunger and thirst can’t be conceived.
Sentient beings who are born in hells
Are led against their will by vicious Yamas,
Burned and cooked and cut up with sharp weapons; Their suffering, hot or cold, cannot be borne.
Therefore, doing wrong deeds in this life Manifests to oneself, magnified –
For many eons, fierce sorrow torments one With no time to escape, nor chance to bear it.
Understand karmic effect by clear recollection. Unbearable suffering and lamentation torment one; Foul speech, fierce body and voice also frighten; These and other sufferings can’t be conceived.
Those who, knowing thoroughly the faults, Abandon causes of the three realms of woe And in any gross or subtle sin
Never engage with body, speech and mind,
But though happy themselves aid all migrators, Greed, hate, delusion gone, root of compassion
Firm, and striving with the three doors pure do virtue, Strive in this essence of the most profound.
The fruit of a flower that frost has carried off, Though cultivated, will produce no sprout;
So too people who doubt and break their vows, Though they may practice most profound mantras,
Might think a blessing comes, but it cannot – Their pains become but meaningless fatigue, Their mantras like the talk of common folk, Their concentrations but like childish thoughts.
If people practice those mantras without fault,
Quickly they will accomplish what they wish.
For example, the seed of the banyan tree (nyagrodha) is tiny, But if well moistened with water and manure,
In seven years it grows a league across;
If even external matter has such growth,
What of practicing consciousness with consciousness? Inner clear light’s growth is measureless.
If, relying on traders who know the way,
With a suitable boat one puts to sea,
Then when one has found jewels as one wished, In due course one reaches one’s own home.
With Bodhicitta, relying on Love, Compassion, Joy and Equanimity, practice virtue,
And set out on the Path of true perfection: You will reach the stage of certain knowledge.
If an arrow, shot by a man, has flown,
Indeed it’s been shot, though one may think not. A person who’s realized all Reality’s meaning Goes beyond, although one may think not.
Aspect and nature of actions and parts perfected, Without doubt he’ll gain the fruits of Buddhahood. If one understands that pure Reality (dharmata), There is no self, nor life, nor cutting of life,
No karma, and no karmic ripening.
That person abandons extremes and is liberated. If to realize that benefit, you recite
Devotedly this essence I’m explaining,
Sins of three countless eons will be consumed,
All sufferings of the three realms of woe and samsara Will be washed away, and obscurations cleared. This beneficial essence is as follows.
OM! Bodhisattva-mahasattva, Goddess! Please will you protect me!
OM NAMO ARYA-AVALOKITESVARAYA / BODHISATTVA / MAHASATTVA / MAHA- KARUNIKAYA / TADYATHA OM TARE TUTTARE TURE SARVA-DUSTAN / PRADUSTAN MAMA KRTE / DZAMBHAYA / STAMBHAYA / MOHAYA / BANDHAYA / HUM HUM HUM / PHAT PHAT PHAT SVAHA / MAMA ARYAVALOKABHAYA NARA / BODHISATTVA MAHASATTVANI / ADHISTHANA / ADHISTHITE MAMA SARVA-KARMA-AVARANA- SVAHBAVA / SUDDHE VISUDDHE / SHODHYAYA VISHODHAYA HUM PHAT SVAHA
Thereupon, by the Buddha’s power, Full praise was given to the Goddess:
With very great Compassion
You work the weal of beings, Complete in Marks and Signs, Bedecked with jewel adornments, Your neck most beautiful, And smiling, laughing face!
Your eye-sense-sphere is like flax-lotuses,
Your ear-sense-sphere like open uk-cho flowers, Your nose-sense-sphere like fragments of utpalas, Your mouth-sense-sphere like full-grown hollyhocks.
Your Body, a lovely maiden’s has various forms;
Your Speech of kalavinka proclaims the Dharma;
Your Mind of compassion is all beings’ loving protector.
Left, a lotus – unstained with samsara’s faults;
Right, giving Refuge, to benefit sentient beings;
You sit on sun and moon seats – Method and Wisdom. Venerable Tara, I go to You for Refuge.
Protect me from samsara’s great abyss, Never to circle in the six migrations!
Hold me with Your cord of Great Compassion, Never to run to the three ill-destiny realms!
Set me on a Path where I cannot stray, Never to be born with perverse views! Let me meet a Guru with Bodhicitta, Never meeting with evil companions!
Protector from the eight dangers – Lions, elephants and fire,
Serpents, robbers, water, plagues and demons (pisacas)[2] – homage to You! In this life and in others, From the eight fears please protect me!
Until I win the transcendent Result,
Let me keep inseparable company with
The ten Paramitas of Giving, Morality,
Patience, Energy, Dhyana, Wisdom, Means,
Vow and Power and likewise Wisdom – knowledge!
Any son or daughter of good family should write this teaching, read it, recite it, preserve it, practice right attention upon it, and extensively teach it to others.
Thus spoke [the Lord], and the whole assembly, enraptured, exalted [His word]. This completes the Sutra of Arya –Tara Who Saves from the Eight Fears.
NOTES
[1] The Sutra of Arya-Tara found in Tibetan translation in the Tantra section of the Kangyur and is classified as a Kriya Tantra. The Sutra of Arya-Tara Who Saves From the Eight Fears, translated by Martin Willson, in In Praise of Tara: Songs to the Saviouress, published by Wisdom Publications, 1986, page 87-91
[2] Pishachas are flesh-eating demons in Hindu theology. Such theology describes them as the sons of either Krodha or as Dakṣa’s daughter Piśāca. They have been described to bulging veins and protruding, red eyes. They are believed to have their own languages, known as Paiśāci.
Source
[[1]]