The Golden Rosary of Tara, by Lama Taranatha

<poem> The History which illuminates the origin of the Tantras of Tara and the subsequent development of Her cult in India as told by Lama Taranatha.

Translated by Vajranatha

INTRODUCTION

According to Buddhist teachings, a Bodhisattva is one who is on his way to realizing the completely perfect enlightenment of a Buddha. A Bodhisattva is so called because he has awakened the bodhicitta or thought (citta) of enlightenment (bodhi) -- that is to say, he has developed the resolute intention to attain buddhahood, not for his own sake alone, but for the sake of benefiting and guiding to spiritual maturity all other living beings, ultimately liberating them from the sorrows of samsara, the beginningless cycle of death and rebirth. This intention is embodied in the great vow (mahapranidhana) made by every Bodhisattva at the beginning of his career.

According to the Prajnaparamita Sutra, "Desirous of the welfare of the world with its devas, men and asuras, desirous to benefit it, to make it happy, to make it secure, the bodhisattva, when he has seen those ills which afflict beings on the plane of samsara, produces an attitude of mind wherein he reflects: Having crossed over (tirna), we shall help across (tarayema) those beings who have not yet crossed! Freed, we shall free those beings who are not yet free! Comforted, we shall comfort those beings who are as yet without comfort! Gone to nirvana, we shall lead to nirvana those beings who have not yet gone there!" And again, "We shall become a shelter for the world, a refuge, the place of rest, the final resort, islands, lights, and leaders of the world."

Ages ago, in another world system long before our present solar system evolved, there appeared a buddha named Turya, and there came into His august presence, a young princess named Jnanachandra who possessed supreme devotion to the dharma. The monks surrounding the Buddha admonished her, saying, "Due to your wholesome roots of meritorious karma, you can now be reborn in the body of a man and thus go on to attain enlightenment," but the royal princess replied, "In this proposal there is no wisdom. In reality there is no rebirth and no permanent self. These appellations "male" and "female" are hollow. Only fools are deluded by them. As for those who strive to attain enlightenment while relying upon rebirth as a man, there are many. Therefore, until samsara itself is exhausted, I shall work ceaselessly for the benefit of beings in the form of a woman." The Buddha Turya then delivered a prophecy that in a future age this princess would herself become a supremely enlightened buddha in female form known by the name of Tara, "she who saves."

This was the great vow of the Bodhisattva Tara and since that distant time she has striven continuously to rescue and liberate all beings. Salvation is a process of crossing over the ocean of samsara to safe refuge on the further shore. Tara is she who ferries (tarayati) and she is thus the savioress par excellance of all beings in the three worlds. As she herself said, "It is for the protection of the world that I have been called forth by the jinas. In places of terror which bristle with swords and where dangers abound, when only my name is recalled, I will invariably come to protect beings. I will ferry them across (tarayisyami) the great turbulent flood of manifold terrors. Therefore, the great seers sing of me in this world under my name of Tara."

Although her manifestations in the world are myriad, the Great Goddess most commonly appears in her green form; the color green signifying that she is the embodiment in female form of the compassionate activity of all the Buddhas of the three times and the ten directions of space. In the hymns of praise to Tara, she is called the savioress, the swift one who with infinite courage banishes all fear, defeats the boldest among the demons, and bestows whatever may be required. She removes poisons and contagious diseases. In particular, she protects humanity from the eight and sixteen great terrors, such as war, famine, plague and so on. One need only recall her holy name and she will come without fail.

According to the Sadhanamala, "Whoever meditates upon our Blessed Lady in a lonely mountain cave, he will behold her face to face with his own eyes. And the Blessed Lady herself will bestow upon him her inspiration and all else he would require. Indeed, she puts buddhahood itself, so hard to win, in the palm of his hand." And according to the Sragdhara-stotram of Sarvajnamitra, "She alone by herself effectively removes all evil by the mere event of her name being heard or recollected -- for her compassion flows out to all beings without partiality."

Even more, Tara is the preeminent manifestation in our universe of the female side of buddhahood. In her ultimate nature, she is identical with the Prajnaparamita, the Holy Perfection of Wisdom, who is the Mother of all the Buddhas of the three times. This is so because it is wisdom (prajna, sophia) which gives birth to the enlightened awareness of a Buddha by stripping away the veils of delusion which obscure reality. This primordial wisdom (adiprajna) is co-eternal with the adibuddha in the center of the mandala of the dharmakaya, which is primordially pure and outside the temporal process which is samsara. As sambhogakaya, Tara is the consummate feminine expression of buddhahood.

There are a number of tantras preserved in the Kangyur or Tibetan canon of Buddhist scriptures which deal with the cult of Tara. Chief among them is the Tarevisvakarmabhava Tantra, translated from Sanskrit into Tibetan in the late 12th century by Dharmasrimitra and Chokyi Zangpo. This tantra is a vast compendium of materials for the sadhana of Tara and contains the famous Hymn of Praise to the Twenty-One Taras. It is reckoned as the most important tantra of the mother in the Padma classification of kriya tantra.

The translation of The Golden Rosary of Tara which follows is that of a text written by the illustrioius Lama Taranatha (b. 1575 ce). He was a close disciple of the Indian Buddhist yogin Buddhagupta who had not only wandered throughout India, but also traveled to Zanzibar, Madagascar, and Indonesia. During his five-year residence in Tibet, he supplied Taranatha with a wealth of material concerning the later history of Buddhism in India, in particular, the careers of those mahasiddhas who were devoted to the cult and sadhana of our Lady Tara.

Inspired with the blessings of Battaraka Arya Tara, it is the hope and prayer of the translator that this history by Taranatha will awaken within all its readers a greater awareness of the feminine dimension of buddhahood.

Vajranatha

New York, 1980

Here is contained "The Golden Rosary," a history which illuminates the origin of the Tantras of Tara.[1]

OM SVASTI

NAMO GURAVE

Homage to the guru. Homage to the dharma which from the very beginning is devoid of all multifariousness. Homage to the all-pervading great compassion. Homage to the ultimate salvation of all beings. Homage to you, O Tara, who are the mother of all the jinas.[2]

Here I shall relate to the origin of the Tantras of Tara.[3]

THE ORIGIN OF TARA

Ages ago, in a world system called Visvaprabha[4], there appeared a Buddha who was known as the Bhagavan Tathagata Turya.[5] At that time also there lived a daughter of the king, a princess named Jnanachandra,[6] who possessed supreme devotion to the doctrine of the Buddha. For hundreds of thousands of myriads of years, she performed puja for the Buddha and his retinue, which consisted of an immeasurable sangha of sravakas and bodhisattvas.[7] Accordingly, each and every day she prepared materials for offering, equal in measure of value to filling entirely with precious gems a space extending for two yojanas everywhere in the ten directions.[8] When she had finished this, she first produced the thought of enlightenment.[9]

At that time, the bhikshus addressed her: "Due to your wholesome roots of merit,[10] you should be reborn in the body of a man. According to our teaching, if you make an earnest commitment[11] to accomplish such wholesome deeds, this will surely be the result." It is said that they spoke to her many times in this fashion.

Finally, the royal princess replied, "In this proposal there is no wisdom. In reality there is no rebirth, there is no self, there is no person. These appellations 'male' and 'female' are hollow. Worldly fools become deluded by them." Having said this, she then made the following vow: "As for those who desire enlightenment while relying upon rebirth as a man, they are many. But those who work for the benefit of beings in the body of a woman are very few. Therefore, until samsara itself has become empty, I shall work for the benefit of beings in the form of a woman."[12]

Then, for hundreds of thousands of myriads of years, she remained in the palace of the king and conducted herself with skillful means in respect to the five sensual pleasures,[15] (avoiding entanglements with them). Since she meditated while in samadhi, she attained that patience wherein dharmas no longer arise,[14] and she came to realize the samadhi known as "saving all beings."[15] Due to the power of having realized that samadhi, every morning she delivered from worldly thoughts hundreds of thousands of myriads of sentient beings. Until they themselves were established in this patience, she did not take any food for herself. Every evening she established therein the same number of beings. Thus she became known as Tara, "she who saves."[16]

Then, the Tathagata Turya made a prophecy: "At the time when she attains manifest unsurpassed enlightenment, she will become known by the single name Tara Devi."

Subsequently, in the kalpa known as Vibuddha-vistara,[17] in the presence of the Tathagata Amoghasiddi,[18] she vowed to preserve and protect from harm all those sentient beings who inhabit infinite numbers of worlds in the ten directions. Since she settled even-mindedly into the samadhi which completely vanquishes all the maras,[19] each day for ninety-five kalpas she established in meditation[20] hundreds of thousands of myriads of leaders among beings. And similarly, each evening she converted hundreds of thousands of myriads of leaders among the paranirmitavasavarti devas, as well as among the maras themselves.[22] Thus, she came to be called Tara, Yamuna, and Pravira.

Then, in the kalpa known as Asanga,[23] there lived a bhikshu named Vimalaprabhasa.[24] Due to his being initiated with light rays of great compassion issuing from all the Tathagatas of the ten directions, he became Arya Avalokitesvara. Subsequently, the initiation of the great light whose essence is the gnosis of omniscience[25] was conferred upon him by all the Buddhas and Bodhisattvas, such as the Tathagatas of the five hierarchies.[26] From the co-mingling of these two lights, the earlier and the later (that is to say, compassion and wisdom), in the manner of a father and a mother, Tara Devi was born. Having come forth from the heart of Avalokitesvara,[27] she fulfilled the intention of all the Buddhas and, moreover, she protected sentient beings from the eight great terrors and the sixteen lesser terrors.[28]

Thereafter, in the kalpa known as Mahabhadra,[29] she taught the dharma with unceasing discourses. Next, in the kalpa known as Asanka, since she had received the empowering initiation from all the Tathagatas of the ten directions, she became the mother who gives birth to all the Buddhas. These Buddhas have filled the past since time without beginning.[30]

THE REVELATION OF THE TANTRAS OF TARA

Then, in this present kalpa, on the Potala mountain[32] in the midst of innumerable bodhisattvas, devas, nagas, yakshas, and so on, Arya Avalokitesvara himself expounded hundreds of thousands of mantras and tantras pertaining to Tara. In the age of perfection, the Krita Yuga, he accomplished the benefit of sentient beings of the six classes in this way.[32]

In the second age, the Treta Yuga, there having been a decline in the dharma, he revealed only some six hundred thousand such teachings. In the third age, the Dvapara Yuga, there having been a further decline, he revealed only twelve thousand teachings. Finally, in the age of strife, the Kali Yuga, there have appeared only the one thousand verses which embody Tara.

Here, from the very mouth of my guru, it is said: "As for the volumes of the tantras, those belonging to the Krita Yuga are no longer extant. But since they are carefully guarded in the realms of the devas and the vidyadharas, it is the intention that they shall become of great benefit to fortunate beings."

This statement does not contradict their having been revealed in the time of the disciples of the mantras, and it is proper to say that the volumes in question appeared then. On the other hand, it seems that one must not be too certain of this. Nevertheless, these tantras in particular were subsequently cited and taught by our own teachers.[33]

According to the explanatory tantra for these texts, known as the Dakini Guhyatilaka:[34] "On the summit of the Potala mountain, the tantras were taught by Sakyasimha."

This story appears in the above tantra. Moreover, the teacher here is the Buddha himself. Having desired to teach sentient beings, he entered into the essence of enlightenment. He succeeded in penetrating all the abodes of Mara with rays of light which ripened beings even at the limits of the world. At that time, the armies of Mara assembled in opposition. But Tara laughed eight times and, due to this, all the demonic hosts fell to the ground and were vanquished. Thereupon, the teacher himself became the Krodharaja Achala.[35] With the samadhi which causes the crushing of all the maras, he overthrew Mara himself. Afterwards, having realized the essence of enlightenment, he became a manifest perfect Buddha, being identical with the Tathagata Aksobhya. Tara performed puja for him, and discoursed extensively regarding her mantra and tantra.

Moreover, having revealed the mandala of the jinas of the six hierarchies, in order to prevent the eclipse of these explanatory tantras, he decided to teach them to sentient beings in the six kinds of destiny. Therefore, the Buddha, together with hosts of bodhisattvas, repaired to the Potala mountain. Here, he conferred initiation upon innumerable beings, such as devas, nagas, yakshas, gandharvas, and so on. Having elucidated for them the mantrayana, he brought them to the attainment of siddhi.[36]

Finally, he delivered the tantras into the care of Vajrapani who retired with them to the realms of the vidyadharas, chief among them being Alakavati.[37] In order to prevent the loss of these tantras to the human world, Vajrapani himself appeared as King Indrabhuti.[38] Having written down all these tantras in several volumes, he concealed this dharmakosa, or treasury of teachings, in the land of Uddhyana. Nevertheless, it is said that the tantras continued to be practiced by the viras and yoginis.[39]

In respect to the revelation of the six expositions of the mantrayana, at the present time these are chiefly represented by the revelation of the heruka. The arrangement of the six expositions is made clear in the tantra itself.[40]

In particular, I shall speak here of the revelation of the tantra of Tara in Jambudvipa.[41] In the three hundred years following the nirvana of the jina, the sravakas convened three councils at different times.[42] Mroeover, the Vaipulya sutras of the mahayana, which has been preserved in the abodes of the devas, nagas, yakshas, gandharvas, and rakshasas, appeared one after the other in different regions of India. When such self-originated volumes appeared, they at once became widely propagated. Those who revealed these teachings were certain ascetics who spoke of the dharma[43] and they realized patience due to this dharma which was unproduced. Some five hundred acharyas who practiced yoga received visions of the faces of Manjushri, Avalokitesvara, Maitreya, and so on. There also appeared eight mahatmas including Asvabhava.[44] The three lower tantras of kriya, carya and yoga, as well as the various upaya tantras and prajna tantras of the anuttarayana,[45] appeared at the same time and were propagated. Since these were taught to fortunate individuals in visions by Vajrasattva and Guhyapati,[44] it is said that at this time there was not one who failed to realize wisdom siddhi.

In Bhangala in the east, the king Harichandra, together with his retinue of one thousand, realized the Yuganaddhakaya. In Odivisa, the king Majna, together with his retinue of one thousand, realized the stage of Vidyadhara. In the west, at Malava, the king Bhojadeva, together with his retinue of one thousand, became invisible. In the south, in Konkana, the king Haribhadra, together with an innumerable retinue, also became invisible. For one or two hundred years, there were more than one hundred thousand persons who attained siddhis, such as the siddhi of pills, and so on.[47]

Nevertheless, in order to guard the secret, it is said that the practice of Mantracarya was not made known to those others who had not realized siddhi. In those times, however, Bhatcaraka Arya Tara, due to her compassion, revealed her face even to those who did not practice her sadhana.[48]

PROTECTION FROM VARIOUS TERRORS

Here I shall relate in brief the histories of those who have followed her.

1. Protection From the Fear of Enemies:

In Odivisa there was once a kshattriya who fell asleep in a park and, when he awoke, found himself surrounded by some one thousand enemy soldiers bearing weapons. He was without any refuge whatsoever. Nevertheless, he had heard that there was a source of refuge from all the sixteen terrors who was called Tara. Having thought to go to refuge in her, he cried out aloud the name, "Tara!" Instantly, with the uttering of this name, our Lady herself appeared in the sky before him. With the fierce wind that arose from under her foot, she drove the soldiers off into the ten directions, and it is said that they returned to their own country.

2. Protection From the Fear of Lions:

Once there was a wood-cutter who went into the forest, where he encountered a hungry lioness who desired to eat him. Seizing him in her jaws, the lioness returned with him to the vicinity of her den. Because of his fright and terror, he prayed fervently to Tara. Immediately, there appeared in front of him a woman wearing a skirt of leaves.[49 She pulled him out of the mouth of the lioness and set him down safely in the marketplace of the town.

3. Protection From the Fear of Elephants:

There was once a twelve-year-old country girl who went into the dense forest in order to gather flowers. She met an enraged elephant who was called Khuni. He seized her with his trunk and began to crush her against his tusks. When she recalled the holy name of Tara, she prayed from the bottom of her heart to our Lady. Thus the elephant came under her power and set her down harmlessly on a high ledge of rock. He saluted her with his trunk, and, moreover, having set her upon his back, he took her into the marketplace of the town. Then he did the same at the meeting hall, at the temple, and at the gate of the king's palace. The king thought to himself, "This maiden possesses a great deal of merit," and he decided to make her his queen.

4. Protection From the Fear of Fire:

There was once a householder who was the object of a grudge. One night, his enemy brought a fire to his house. When the latter ran away, the householder found himself trapped by the flames. He called out pleadingly, "Tara! Alas, oh Tara!" Immediately, above his house, a beautiful dark cloud appeared and, due to the rain which fell upon his house, as much as a fathom in depth, the fire went out completely.

5. Protection From the Fear of Poisonous Snakes:

Once there was a prostitute living in the city, to whom a wealthy merchant gave a necklace of five hundred pearls. At midnight, desiring to go to the house of the merchant, she left her own apartments. Walking along the road, she happened to seize the branch of an acacia tree. But since there was a poisonous snake coiled about the tree when she did this, the snake caught her and wrapped itself about her body. Yet by merely recalling the name of our Lady Tara, this poisonous snake was transformed into a garland of flowers. For seven days this remained draped about her body and thereafter, the snake, having become white and poisonless, left her and plunged into the river.

6. Protection Fro the Fear of Bandits:

In the country of Gujiratha[50] at a place called Bharukaccha, there once lived a merchant who was very rich. Having loaded many heavy bundles of merchandise on some one thousand camels and some five hundred bullocks, he set out for the country of Maru. But along the road he came to a solitary place in the wilderness where nearly one thousand bandits resided. Both sides of the road were covered with the flesh, blood, and bones of all the merchants who had come there previously and had been murdered. Hundreds of thousands of merchants had been impaled on stakes. These bandits were like rakshasas who eat human flesh. The merchant was very much afraid and since he was without any refuge or protector, he prayed loudly to Tara. At that instant, there miraculously appeared innumerable troops of soldiers in close ranks, who were in fact emanations of Tara. Even though they pursued the bandits over long distances, there was neither killing nor dying. All traces of these bandits disappeared from that region. The merchant went along his way happily, and afterwards he returned home safely to Barukaccha.

7. Protection From the Fear of Captivity:

There was once a thief who went through a small hole into the treasury of the king. Discovering a full vessel of wine, he drank it and becoming drunk, he fell asleep. The attendants of the king found him there and seized him. He was thrown into a dungeon, bound with ropes, and subjected to various torments. He was indeed without any refuge or protector whatsoever. But since he prayed fervently to Tara, a bird with plumage of five different colors descended out of the sky and liberated him from his bonds. Moreover, the door of the dungeon opened of itself. Happily finding himself liberated, he returned to his own country.

Then in a dream, a woman adorned in every kind of ornament appeared. "If you recall this kindness I have shown, you as well as your companions should abandon your deeds of thievery." Since she spoke to him in this manner, this thief, together with his gang of some five hundred, renounced their deeds of thievery and sought to practice wholesome deeds instead.

8. Protection From the Fear of Ocean Waves:

There were once some five hundred merchants who set out upon the road to the south. They engaged three large ships, and having entered these ships, they set sail for an island of precious gems. They filled the first ship with these gems and then went their way elsewhere. Coming upon an island of sandalwood trees, they filled the second ship with this sandalwood. Thereafter, they wanted to return to their own country. But the wealth-lords[52] of the ocean became angry, and since they sent a great wind, the ships were carried a long distance off course. The color of the ocean was not one but many. Finally, turbulent waves descended upon them.

Even though these merchants prayed daily to Brahma, Vishnu, Isvara, Chandra, Surya, Kubera, and the rest, no relief came. The ropes binding the sails were severed, and the two ships with cargos of precious gems and sandalwood were lost. Even the largest ship began to sink into the sea. But since there was one Buddhist upasika on board, he recalled Tara, and with a loud voice he recited the mantra of ten letters.[52] Immediately the sea became tranquil. The ship, having risen again in the water, returned to Jambudvipa after a journey of a single night. Moreover, the ships with cargos of precious gems and sandalwood were driven thither by winds, and rendezvoused there at the same time.

9. Protection From the Fear of Cannibals:

Once there were some sravaka mendicants[53] who lived in a temple in the eastern direction. At night any bhikshu who went for a walk on the grounds outside the temple was likely to be killed. Thus the assembly in the temple gradually diminished. Then, one night a sramanera went for a walk on the grounds. An ugly cannibal,[54] black in color and with his fangs bared, appeared and seized him by the head. Those in the mahayana cried out: "May she who is called Tara protect us from the eight terrors!" Having desperately thought to go to refuge in her, the sramanera cried out loudly the name "Tara!" Thereupon, a black goddess holding a sword appeared.[55] When she threatened the cannibal, the fiend begged forgiveness from the sramanera. From below the ground he extracted an iron vessel filled with pearls and presented it to the latter. Due to this, the injury which had come to the temple was alleviated.

10. Protection From the Fear of the Disease of Leprosy:

There was once an acharya among the brahmans in the country of Kumarakshetra, who, due to his karma, became afflicted with the disease of leprosy. Since he had gone here and there, from one person to another, some five hundred brahmans were seized by this terrible disease. Even their own kinsmen and the local physicians had forsaken them. Transgressing the custom of ritual purity in vogue among the brahmans, they lived upon leftover food, and went about begging for alms. Then, by the roadside they saw a stone image of our Lady Arya Tara and developed faith in her. Since these five hundred brahmans began to pray to her, a stream of medicine came forth from the hand of the Tara image, and due to its cleansing their bodies, they were cured of their leprosy. Moreover, it is said that their bodies became exceedingly beautiful like those of the devas.

11. Protection From the Fear of Harm Inflicted by the Messengers of Indra:

As for the god Indra, he is the guardian of the directions for the eastern quarter, and those who serve as his messengers, the gandharvas, cause much trouble due to their influences.[56] They create many obstacles for the dharma by reviling it and by causing madness. Here is a story of gaining protection from them.

There were once five hundred sravaka bhikshus who were meditators in a forest in the country of Mathura. In consequence of this, they persevered in wholesome conduct. Nevertheless, at one time, a messenger of Indra appeared among them. To some he appeared in the form of a brahman, to some others as a woman, to yet others as a bhikshu. At times he seemed to possess many different faces, such as the appearance of a yakhsa, or a fierce lion, or an elephant, or a sarabha,[57] which brought terror to everyone. He attempted to confuse them by threatening them at one time and at other times by praising them. Some bhikshus could not remember anything, while some others went completely insane. Moreover, some became of another mind and spent their time singing and dancing.

However, among them there was one bhikshu who recognized the mischief which may be caused due to psosession by bhutas,[58] and cried out aloud: "O Tara, protect us from all terrors!" He was certain that relief would come from this. Having written, "This forest belongs to Tara Devi," he posted the sign in the field. With this the terror subsided of its own accord, and all of them, with devotion for Tara Devi, entered into the mahayana.

12. Protection From the Fear of Poverty:

There was once a very poor brahman. On a narrow lane he found a stone image of Tara, and related to her the story of how his misfortune occurred. Since he asked her what he should do, she indicated to him the ground near a stupa. "It is your destiny that you will find a treasure," she said. "Moreover, since this is your destiny, you will obtain many golden vessels filled with pearls and many silver vessels filled with precious gems. These will remove the sorry of poverty for seven generations."

This poor man, who had become a farmer, prayed fervently and repeated the name of our Lady Tara. A woman dressed in leaves[59] appeared to him and delivered the prophecy: "Go to the east." Thus he went to the east, and after he lay down on top of the sand, he was awakened from sleep by the sound of tinkling bells. He saw a green horse ornamented with little bells, who was digging in the sand with his hoof. Thereupon the horse quickly departed elsewhere. He followed the tracks left behind by the hooves of the horse and discovered first a gate of silver and then successively gates made of seven different precious substances, such as gold, crystal, vaidurya, and so on. All of these opened for him. Thereafter, in one of the lands belonging to Patala,[60] he became a prince among the many asuras and nagas who resided there and experienced countless delights among the sensual pleasures. Finally, through a tunnel in the earth, he returned to his own country. It is said that the three generations which came after him were kings.

13. Protection From the Fear of Separation From Friends:

There was once a brahman who possessed great wealth and many friends. Then one night a fever appeared and all of his kin died, including his wife and son and all of his in-laws. His mind became afflicted with sorrrow and so he went on pilgrimage to Varanasi. Since the upasikas among the buddhists had also come to that place in order to hold a great festival in honor of Tara, he heard of the greatness of Tara. He prayed to her and scattered handfuls of flowers. Due to this, when he emerged from the festival, it came about that he obtained as a bride the daughter of King Jayachandra and in consequence he became the lord of that country. He erected one hundred and eight temples to Tara, and in all of them, he inaugurated a great festival of the buddhists.

14. Protection From the Fear of Punishment by the King:

In the country known as Ayodhya, there was once a householder who possessed great wealth and power. Then, at one time, due to certain circumstances, the king of the country became unhappy with this householder. When he sought an audience with the king and entered the hall, the minions of the king deceived him and led him away. Thus he fled to Tirahuti.

At another time, when he was traveling in the district of Campurna, the king of Ayodhya sent four men who were champions after him. They bound the poor householder and led him back to Ayodhya. However, because he recalled our Lady Tara and prayed fervently to her, as a consequence of her blessing, when the householder set his foot on the doorsill of the prison, it was transformed into gold. When he was thrown into a dungeon cell, there came a rainfall of pearl necklaces. Finally, when they prepared to mount him on the impaling stake, this stake was transformed into the trunk of a mango tree which was adorned with fruits and flowers. Everyone, including the king, was filled with wonder. "If he is one of such great merit and we punish him, what will come of this?" they asked. Thus, he was released and appointed to the status of a minister of the king.

15. Protection From the Fear of Meteorite Showers:

There was once an upasika in the country of Bhangala, who went one day to look over the boundaries of his fields. At the roadside there was an image of yaksha, and having stepped over it, he went on his way. But the yaksha became exceedingly angry at him for this. At night, when the upasika was staying inside his house, twenty-one flaming meteorites fell from the sky. However, due to his recollecting Arya Tara, these flaming tongues of meteoric iron were transformed into flowers. The upasika himself, as well as his wife, his son, and his property, were in no way harmed, and the meteorites returned to their own place. It is said that because he had previously given generously to some five hundred holders of the vidyamantras,[62] the substance of realization appeared exceedingly quickly.

16. Protection From the Fear of Misfortune:

There was once a householder who, carrying his goods, went to another country. He desired to acquire some land there from the king. Thus he entrusted his own property to a friend and then entered into a great ship on the sea. For many years he traveled among the islands in the sea, but he did not realize any special prosperity. At one time, the ship was driven by the force of wind and he came to an island called Malakha. On that island there were sandalwood trees which one could take as he liked. Having taken many of them, he filled the ship with this cargo and sailed away. On his way somewhere else, a great makra of the fish clan[62] named Macchi pierced the hull of the ship with his iron snout. Leaping on to a plank in the water for safety, the householder was then driven by the waves and after a long time finally returned to Jambudvipa.

Subsequently, his friend tried to eliminate him. However, while on the road the former was eaten by a tiger and was known to have died. Nevertheless, since the householder did not realize success anywhere, he suffered greatly from weariness. At one such time when he was greatly depressed of mind, another friend advised him that he should develop faith in Tara and pray to her.

Then in a dream, he was told, "You should go to the shores of the river Sindhu.[63] There you will realize the success you desire." He did so accordingly and beside the river Sindhu he found all the wealth in sandalwood which had been inside his ship and had previously sunk into the ocean. Thereafter, having come to the site of the former friend's death, he commanded, "Deliver up the wealth I had formerly entrusted to another!" and he received this back again. Finally, coming to his own country, he offered to the king a small portion of his sandalwood, and as a result the king presented him in return with five principal towns.

EPIPHANIES OF TARA AT BODHGAYA

Elsewhere also, it is told that at a later time, Tara admonished the Siddha Nagarjuna and that she protected Chandragomin two times from the fear of water.[64] She protected many learned scholars from the fear of fire and many revered kalyanamitras from fear of snakes. There exist innumerable legends regarding the miracles she had wrought, such as those found in the oral teachings revealed to the acharya Lodo Tanpa.[65]

Moreover, there was once a sravaka mendicant who resided at Vajrasana.[66] In the summer season, due to his conjuring up a magical illusion during the course of his arguing with the mahayanists, the Niranjana river, better known in common speech as the Palgu, appeared to flood anew. Since they found themselves being swept away in the flood waters, even though this did not do them very much harm, the mahayanists thought, "Tara will protect us from the terror of this flood." They burst out with cries of "Tara! Tara!"

At this time there was a wooden image of Tara in the outer courtyard of Vajrasana. The goddess actually appeared there and addressed them. "You did not remember me before, but now you call upon me. Is that proper?" However, at this the flood began to subside of its own accord. Subsequently, that image became known as "the river-flood Tara."[67]

Also, at another time, there was an old woman at Vajrasana who erected a shrine to Tara where our Lady had showed her face in a vision. When the construction was completed, the old woman perceived that its back was toward the Mahabodhi temple. Thinking that this was not good, the old woman felt regret. At this, the image itself spoke to her saying, "If you are not happy, you should look at Mahabodhi." Having spoken thus, both the image and the door of the shrine became visible from Mahabodhi.[68] Subsequently, this image became famous as "the Tara who changed her face."

Again, in the time of King Dharmapala, there was a stone image of Tara located in front of a spring to the northeast of Vajrasana, where the bhikshus used to fetch water. On one occasion, the sravaka mendicants from Singhala burnt in the fire many tantras belonging to the mantrayana.[69] Moreover, they destroyed a large image of Heruka made of silver in order to obtain money. According to the doctrinal cycle of acharya Buddhasrijnana, since these sravakas from Singhladvipa caused great damage, they were threatened with punishment by the king. However, one of these mendicant bhikshus came before the image of Tara, praying "Please protect me from the fear of punishment from the king."

Since he had prayed in this manner, the image spoke to him saying, "You did not remember me when you had the leisure. So why do you remember me now?" Again the image spoke: "Go and hide in the river!" But since the quantity of water in the river at that time was very small, it could not completely conceal his body. Therefore, when the men of the king thought to look for him, they fetched him out of the water.

Nevertheless, at night he was able to run away and went some distance to the east. However, at the time of the next festival, the door on the side of the room above Vajrasana temple would not open. Afterwards, when this bhikshu from Singhala was summoned there, the door opened of itself. Because of this, the king was delighted and secured various sorts of provisions for the bhikshu.

In regard to all this, before the time of the acharya Nagarjuna, there had appeared some five thousand individuals who had attained siddhi by relying upon the vidyamantras of Tara. Moreover, it is said that in the time of Nagarjuna himself there also appeared some five thousand such individuals.

HISTORY OF THE LINEAGE OF THE TARA TANTRA

As for the history in detail pertaining to this tantra: In Bhangala in the eastern direction, there was once an individual known as Hayapala who was a pravrajaka-bhikshu and a tripitaka master. From the first he propagated the mahayana and was very devoted. Having listened attentively to the acharyas, it is well known that he became very learned.

Then there came one called Guhyasila,[70] a brahman who had a vision of the face of Vajrapani. From the latter he received the initiation for the Tara tantra and also obtained all the instructions and additional instructions. During that time, even though he taught some small sections of this tantra in a place of the vidyamantradharas,[71] the verses in the tantra were not yet complete and he did not set them down in writing.

Thereafter this acharya, since he had meditated with one-pointed concentration, obtained certain siddhis.[72] Having gone to the vajrapitha of Uddiyana,[73] he extracted from the possession of the dakinis the root and explanatory tantras entitled the Tarevisvakarmabhava Tantra, the Vajrapani Paramaguhya Tantra, and the Herukotpatti Tantra. In the country of Tripura, he built a temple in a dense forest and remained there. To ordinary beings he taught the abridged form of the Prajnaparamita. Having relied upon the vidyamantra of Tara, he gathered under his power the five kings of the eastern quarter. All of them developed faith in the Three Jewels. Moreover, he gathered under his power deities such as Uma Devi and Devaraja Praharsa. All of them presented him with offerings. Having relied upon the vidyamantra of Achala, he realized siddhis, and he conjured up in a circle measuring twelve great leagues apparitions of jewel trees, walls, palaces, devas, devis, and so forth. Having relied upon the vidyamantra of Vajrapani, he annihilated some five hundred individuals who hated the doctrine of the Buddha. For many years he taught the doctrines of the paramita dharma.[74] Then, due to the power of the vidyamantra of Heruka, he went secretly into the sky, and with his physical body he departed for Alakavati.[75]

As for the disciples to whom he taught the secret mantras, there was only the acharya Hayaghosha. Indeed, his deeds were similar to the above precious acharya. Having practiced the sadhana of the Krodharaja Hayagriva, he departed for the world of the rakshasas without abandoning his physical body. These two acharyas were contemporary with the brahman Saraha.

In regard to the acharya Saraha, Arya Nagarjuna requested the four tantras from him. The acharya Nagarjuna practiced all the vidyamantras, and expounded them to Aryadeva. He in turn instructed the younger Rahulabhadra. This acharya, who belonged to the sudra caste, took pravajya ordination. He mastered the five sciences and became learned in all the pitakas of the hinayana and mahayana. Having rolled up the texts of Arya Nagarjuna into a single bundle for the purpose of traveling on the road, it is said that he himself composed certain texts which he taught to one called Asmagarbha. During the course of debate, he refuted a tirthika named Chandravarma and established the latter in the doctrine of hte Buddha. Since he debated with many sravakas, he brought about their defeat and settled them into the mahayana. Moreover, he relied upon the vidyamantra of Tara. Having practiced the sadhana of the yakshinis, he extracted treasures from under the ground. Furthermore, it is said that he was able to secure the livelihood of some one thousand bhikshus in the forest. Finally, in the country of Dhinkota, he passed beyond the body.

Again, according to the Drelpa Tsik-sal,[77] "In the presence of Nagarjuna and Rahulabhadra, Aryadeva gave instruction." The Rahulabhadra spoken of here is none other than him. To identify him with the great brahmana Saraha would be a mistake. Moreover, the volumes belonging to the above lineage have remained complete, and our lineage has not been divided into two.

He instructed the acharya Jvalaseshpa[78] who in turn instructed Dharmabhadrapala of Kashmir. The latter instructed Nagamitra. However, their histories are nowhere told. The above instructed Suryagupta, and so on.

As for this Suryagupta, he was born in the country of Kashmir and during the seven periods of his life[79] he was a sadhaka of Tara. As a person he was of keen intelligence and became learned in all the sciences. He went to Madhyadesa, and after having received pravrajya ordination, he relied upon the system of Nagarjuna and became learned in all the sutras of the mahayana. From the acharya Nagamitra he requested initiation into the practice of Tara. Generally, he is known to have become learned in all the one hundred and eight Tantras of Tara. This acharya practiced the sadhana which is based on the Tar Evisvakarmabhava Tantra, and it is said that he composed some thirty texts, such as a mandalavidhi,[80] and so on. This acharya was a contemporary of Chandragomin. Nowadays, there is extant a hymn of praise which protects one against the eight terrors,[81] but the author is another Suryagupta. It should be recognized that there was nothing else composed by this acharya. The chief among his disciples all became learned scholars.

Elsewhere also, there appeared innumerable acharyas who realized the vidyamantra of Tara. All of these learned scholars gave instruction to Dhanamitra. He in turn instructed Tathagatamitra, who instructed Jnanamitra of Singala-dvipa. The latter instructed Silaraksita who was a contemporary of Lalitavajra. Thus, during this later period, it is said that due to these generations of past acharyas, the lineage remained unbroken. <poem> www.american-buddha.com