A Ritual of Fire Sacrifice to the Green Tara
1. Getting Permission from the Goddess of the Earth
Visualize the Goddess of the Earth with a yellow body suddenly appearing from the earth, accepting the blessing of the Master who is no different from the Yidam Green Tara. After she offers her approbation, she disappears. Saying "Om Ah Hung", throw some rice as offering of nectar to the Goddess.
The Master wields his Vajra in the upper portion of the borrowed place where the fire altar is situated. Creating there a double Vajra mental image, he should repeat the incantation of Green Tara and the following half-stanza:
- When abiding in the non-limit of cosmos
- The Potala palace of Green Tara appears within.
2. Developing the Bodhicitta in General
To bestow rest to ocean-like multitude of beings of black and white karmas,
Solely toward this goal the great compassion mind is hereby generated!
This mind is originally in oneness with that of the Green Tara,
Instantaneously I transform into the body of Green Tara!
3. Blessing the Bell, Vajra and Drum
a) Visualization
Visualize that Father and Mother Steadfast Buddha become lights that go into the Vajra and Bell, respectively. Visualize the moon on the right palm and the sun on the left one. Cross the right hand (that holds the Vajra) over and above the left one (that holds the Bell), meanwhile reciting MAHA VAJRA HUM and VAJRA KAH TSA AH. Use the Vajra to touch the heart (chakra) three times, simultaneously ring the Bell three times.
b) Stanza
Producing boundless wisdom of tranquility,
To dispel hindrances with roaring laughter.
All dharmas are not first clean then polluted,
This is made well-known to illustrate playing.
c) Incantation of Blessing the Bell and Vajra
- OM SARWA TATHAGATA. SIDDI VAJRA. SAMAYA. DITSA. EI-CHA-SITON. TALAYAMI. VAJRA-SATTVA. HE HE HE HE HE. HUM HUM HUM PHAT. SOHA.
d) Incantation of Requesting the Blessing of All Buddhas
Then, while reciting the incantation of Requesting the Blessing of All Buddhas, use the Vajra to touch the heart (chakra) to awake all the Buddhas that are in one's own Buddha-nature and with the opening of the Bell facing the top of the Master's head, turn the Bell around three times counter-clockwise, then three times clockwise, thus all Buddhas in the ten directions are requested to give blessing.
- OM VAJRA. KENJRA ZERRITHA. TSA ZERRITHA. SUONTSA ZERRITHA. SARWA BUDAKENJRA. TSAJRA RILUE. TSAJRA PARIMI. KENJRA DANAZER. SUONHA PIDA. VAJRA THAMA SIDAYA. SARWA TSERRI. HUM HUM HUM. HO HO HO. AH KON SOHA.
4. Protection
Two pieces of food, prepared in advance, in triangular form are offered. One is white in color for vegetarian Gods and the other is red for carnivorous Gods. The Karmic Vajra (attendant) should throw them in separate directions when the Master repeats the four HUM incantation and thinks that all the protector Gods have been satisfied and are guarding the ceremony according to the Master's orders.
a) Repeat the Incantation to offer food to the Protectors
b) Prayer Stanza to the Protectors:
(This stanza is traditionally used. Since it belongs to the tradition, the Gods are quite used to accepting it, and hence its power to obtain protection is great.)
All the eight departments of protectors,
And all the Yaksas and your family,
Please take all this blessed and delicious food.
Protect all the Yogis and their families.
Let all of them be free and have long life!
Gather all merits and sow all best seeds!
And may you inspire all special enjoyments!
Especially help this fire sacrifice,
And let me get all the accomplishments!
Please remember all your excellent vows,
Help me to gain all the attainments.
Get rid of all bad conditions and death,
Destroy all my obstacles and demons.
Pacify all terrible dreams and bad omens.
Protect us from all dangerous risks.
Help to make peace and rich harvests for all,
Plenty of all kinds of corn and Dharmas.
And all good pleasures might be helped by you.
Do help me to fulfill all my best wishes.
Those who have been divined to darkness
And cannot understand all the Tantras,
Not able to hear and see this secrecy,
Please leave here and go to the place where you belong.
If you don’t take my advice right now,
I shall use the powerful and fiery Vajra
To destroy your head into many pieces!!
c) Again repeat the Incantation to offer food to the Protectors
d) Repeat the four HUM Incantations while throwing the mustard seeds
Repeat the four HUM Incantations to send the black deities away, while throwing some mustard seeds in ten directions, visualizing that all black deities have returned to where they belong.
OM SUNBANI SUNBANI HUM HUM PEH!
ON KRIHARA KRIHARA HUM HUM PEH!
OM KRIHARA PAYA KRIHARA PAYA HUM HUM PEH!
OM AHRAYA HO BAGAWEN BIYALANTZA HUM HUM PEH!
Crossing hands, put down the Bell and Vajra.
Then the Master should visualize the Vajra Net that covers all ten directions and is formed with the Vajra Net Mudra. Thus from the beginning of the Homa performance until its end, the altar and the Master and his family and followers are protected.
Thereafter, crossing hands, pick up the Bell and Vajra.
5. Blessing the Offerings
The Master should hold the sacred and secret Vajra dippers together in the double position of Heruka and visualize much nectar falling down upon all the offerings. It flows from the area of contact between their reproductive organs. Thus all worldly offerings become Vajra Nectar.
- OM TZAR TZAR TZAR TZAR TZAR!
6. Arranging the Seat of the God of Fire and that of the Yidam
Place auspicious grasses one by one around the fire altar clockwise. Cross two incense sticks over the top of the fire altar. First, two for the seat of the Fire God, while saying his mantra: OM AHRAYA SABARIVARA OM AH HUNG . Above this another two for the Green Tara, while saying OM DARE DU DARE DURE SOHA, OM AH HUNG . Then place the three remaining incense sticks inside the fire altar, standing up vertically (not upside down!), behind the seat of the Tara and visualizing that they become full-grown and give a good shade unto the seat, while repeating three times: OM DARE DU DARE DURE SOHA, OM BODHI ZI CHAYE SOHA .
7. Praising and Welcoming the White Fire God
a) Praise the Fire God
Shine upon the dark becoming the bright.
Drive away the demons with big fire!
Your kind smile sends away the sorrows.
Please sit on this good seat and admire!
b) Visualize the White Fire God
LANG appears on the moon that is on a lotus.
From this LANG arises the white God of Fire!
He has one face and two arms.
The right hand holds the stove.
The left hand holds a fairy bottle.
His hair is very long, his belly is big.
He has a Brahmin thread around his belly!
c) Welcome the Fire God
The Master should raise a bunch of auspicious grass up to the sky with his right thumb touching the end of the index finger, while the left hand holds the right wrist. He rolls this grass three times as a welcoming gesture, and, while visualizing that the white Fire God in human size comes and sits on the candle by the fire altar, repeats the following incantation:
d) Repeat the Praising Stanza
You are the Victorious Prince of Dharma.
You have got the initiation of good Karma!
Your wisdom fire can get rid of obstacles!
I, now, beg you to help the Homa!
8. Arranging the Auspicious Seat for the Yidam
a) Arrange the seat for the Yidam, the Green Tara, with the following stanza:
Pure Autumn moon is your auspicious seat outwardly;
Boundless light shining is your auspicious seat inwardly;
Pacifying laughter is your auspicious seat secretly;
Unconditional compassion is your auspicious seat most secretly.
b) Visualization of the Yidam-- the Green Tara
Your holy body is transparent like teardrops.
Your compassionate eyes fix on suffering of beings.
Your right hand lowered to grant great salvation.
Your left hand holds a blooming flower of wisdom.
Your right leg hangs down to reach sentient beings.
Your left leg in lotus posture to remain in Sunyata.
Green lights grant the wisdom of accomplishment.
Being the essence of compassion of all Buddhas,
The twenty-one Taras, superior Yidam and retinue,
Rush to salvage beings upon hearing their calling.
c) The Seven-Branches Prayer
Realizing Original Purity to pay homage.
Dharma joy and Chan delight serve as praises.
Comprehending the non-born of karmas is true repentance.
Abiding in great rest to give approval.
Please spin the Dharma wheel of great salvation.
Eternally remain in the great compassion of one body.
Dedicate merits toward all beings’ Enlightenment.
d) Praise the Yidam
Pores all over the body consist of crystalized flow of compassion,
Green light scares evils away to grant accomplishment to beings,
Merciful sound of bright mantra continues to call for salvation,
Great compassion, great mercy, great tranquility, great skillful means,
Great saving, great conversion, great expansion, great liberation,
Great light, great sound, great laughter, great taming,
Great giving, great multitude, great Sunyata, great pure pleasure.
e) Repeat the Stanzas of Complaint
Your holiness is like the long departed mother just met again.
With grateful tears, please listen to the complaint of your son.
The eight sufferings of practitioners of Great Perfection view:
Not yet attained non-born, the suffering of having birth on the path;
Long grasping to meditation without liberation, the suffering of senility;
Joy, light and no-thought are not held in balance, the suffering of illness;
Only cessation but no simultaneous arising, the suffering of death;
Not yet attained freedom from vain talks in observing the mind, the suffering of suffering;
Not yet attained no-practice, the suffering of not getting what is desired;
Vain talks prevent one’s acting like crazy, the suffering of confronting hatred;
One taste suddenly becomes distracted, the suffering of separation from beloved;
Unwilling to renounce sorrows, the suffering of abundant five aggregates;
All eight sufferings of the enlightenment path as mentioned above,
May your holiness pacify them to grant instant attainment of Great Perfection.
In this Kali age the suffering of ordinary Buddhists:
Not understanding karma, the suffering of getting private gains through public means;
Stealing Dharma or selling teachings, the suffering of pending to fall into lower realms;
Prospecting and expecting, the suffering of months and years in procrastination;
Mind without renunciation, the suffering of entanglement in muddy water;
Intending on renunciation, the suffering of family prevention and hindrances;
Although aspired toward liberation early in life, the suffering of no perseverance;
Aspiring toward liberation too late in life, the suffering of lack of strength to be diligent;
Understanding only the teaching of Sutras, the suffering of disparaging Tantric teachings;
Learning only Tantric teachings, the suffering of not comprehending Mahayana philosophy;
Mistakenly holding onto perverse views, the suffering of constant arising of empty talks;
Only eager to listen and think, the suffering of living in vain without practices;
Without careful study and examination, the suffering of destroying Dharma treasures;
Not careful in providing schooling, the suffering of enticing others into wrong views;
Upholding only one’s own school, the suffering of disparaging other schools;
Maintaining only good intentions, the suffering of not comprehending the Sunyata school;
Adhering only to the empty view, the suffering of not understanding dharma forms;
Praying with expectation and requests, the suffering of entanglement in self-centeredness;
Possessing merely ordinary goodness, the suffering of gaining rebirth only up to heavens;
Indiscriminately receiving various silas, the suffering of falling due to violation of rules;
Misunderstood the teaching of Sunyata, the suffering of wasting life away in wanton activities;
Only possessing the wisdom of Sunyata, the suffering of lack of superior connections;
Pretending under the name of Vajra Love, the suffering of greedy engagement in adulterous activities;
From such illicit behaviors, the suffering of getting all sorts of venereal diseases;
Even though capable of Tantric Love practice, the suffering of not having met a Dakini;
Due to common karma, the suffering of absence of great virtuous masters;
Occasionally there are virtuous masters, the suffering of their not showing supernatural powers;
Taking a trip of thousands of miles to seek a teacher, the suffering of not meeting him;
Lack of sufficient merits, the suffering of finding it difficult to encounter a qualified teacher;
Superior Guru found, the suffering of their not staying in the world for long;
Even though ordained, the suffering of being preoccupied by matters of monasteries;
Knowing only to be busy doing rituals, the suffering of having no leisure for meditation;
Distraction, sleepiness and loss of attention, the sufferings of Dhyana practice;
In states of meditation, the suffering of arising of discord of the four elements in the body;
Overzealous in diligent practice, the suffering of scary evil hindrances;
Near reaching attainment, the suffering of the arrival of monsters of interruption;
Retreating in deep mountains, the suffering of lack of provisions;
Practicing alone, the suffering of hardly getting any superior teacher or beneficial friends;
In the retreat hut, the suffering of being infested by thieves, robbers and evil spirits;
Slightly having some feeling of realization, the suffering of abrupt death;
Practicing diligently the generation stage of Tantra, the suffering of no inspiration;
Practicing wind, channel and pure drops, the suffering of sickness and hindrances;
Even though having some feeling of realization, the suffering of having no teacher to confirm it;
Schools and paths are too various, the suffering of being unable to choose the suitable path;
Engaging in Dharma activities, the suffering of constant encounter with difficulties;
Even though with great vows, the suffering of no way to realize them;
Greedily seeking Dharma treasures, the suffering of running after external objects;
Not yet familiar with proper practices, the suffering of premature attempts at abnormal behaviors;
Forgetting the right thought at the time of death, the suffering of deep regrets;
Perverse views are in vogue, the suffering of difficult propagation of the right path;
All sufferings of hindrances on the path that are contrary to wishful thinking,
Ultimately are due to the suffering of lack of comprehension of the Great Perfection View.
May your holiness pacify them to grant instant attainment of Great Perfection.
The sufferings of the lower realms that are witnessed by sentient beings in the world:
Illicit sexual behaviors and killing in the public, the suffering of animals;
Famine due to drought, flooding, or wars, the suffering of hungry ghosts;
Wars, tortures, and cruel killings, the suffering of hells;
The sufferings that are not even found in the lower realms but exist among humans:
The suffering of tens of thousands of people suffocated in air-raid shelters;
The suffering of instantaneous death of thousands of people by bombs and poison gas;
The suffering of years of famine leading to selling and cooking of children;
The suffering as inflicted by human torture tools that even hell guards lack of;
The suffering of being misled by perverse views that advocate only materialism and struggle;
The suffering of not observing the five silas and ten good deeds while living;
The suffering of being bothered by all evils until the time of death;
The suffering of renouncing all relatives, friends and possessions;
The suffering of facing maturity of good and bad karmic consequences;
The suffering of facing the sentencing of Yama in hell;
The suffering of remembering evil karmas committed in the past;
The suffering of being without control of the mind and just keep drifting;
All are due to the suffering of lack of comprehension of the Great Perfection View.
May your holiness pacify them to grant instant attainment of Great Perfection.
Eight freezing and eight sizzling hells, the suffering of hell-being parents;
Narrow neck and enormous belly, the suffering of hungry-ghost parents;
Being slaughtered and devoured, the suffering of animal parents;
Not yet renounced the intention of killing, the suffering of Asura parents;
All five signs of decay occur simultaneously, the suffering of heavenly parents;
Contemplating on transmigration, who would not be afraid of such sufferings?
All are due to the suffering of lack of comprehension of the Great Perfection View.
May your holiness pacify them to grant instant attainment of Great Perfection.
The compassion of all Buddhas is in Guan Yin;
The compassion of Guan Yin is crystalized in tears;
Only your holiness is the transformation born of such compassionate tears,
Concentrating the marrow of compassion of all Buddhas and Bodhisattvas.
If not to your holiness, to whom else could complaints be poured?
If not to your holiness, to whom else could pleading for salvation be addressed?
Your holiness possesses the meritorious quality of granting salvation upon hearing calls for help;
This practitioner possesses the intention to endure suffering in place of all beings;
Please bestow generously the sacred quality of salvation as you possess so that
Physically I can attain the realization of suffering in place of all others, and
Spiritually I can attain the realization of uncovering Dharmakaya for all beings.
After all sentient beings, our parents in many lives, have attained Dharmakaya,
Simultaneously all sufferings will be pacified into great tranquility.
Then pray for relieving of suffering for all sentient beings. And then pray for specific pacification of suffering of the donor. State the specific prayer three times.
9. Blessing the Wood
With the calamity-like firewood,
Start up the wisdom fire.
After offering them,
All the Sages, beings, do have the Pleasure!
10. Blessing the Oil
The pure and clean butter helps the wisdom fire,
May all sufferings in the six realms be burned out!
11. Starting the Fire
Before starting, a lamp should be arranged on the South-East corner of the fire altar, which the Master should now put into the fire. Attendants should help the Master to start the fire, inside and counter-clockwise around the altar with clean papers.
With the fire mudra which is extending the three middle fingers of the right hand and letting the thumb and small fingers bend under the palm, turn around clockwise on the top of the fire altar. At the same time, the Master should repeat the following:
- LANG LANG LANG
(Notes: this is done immediately after the fire has started, on the fire, saying: " LANG, LANG, LANG ". This is the seed syllable of the Fire God. We use a white piece of cloth with the Tibetan syllable " YOUNG " which is the seed syllable for "wind". So, with " YOUNG, YOUNG, YOUNG ", we are helping the fire with wind. Sound the Bell while repeating " PARA, PARA... " and fanning with the cloth.)
PARA PARA MAHA PARA!
PARA PARA CONSTANT PARA!
PARA PARA SAMADHI PARA!
PARA PARA SILENCE PARA!
Then with the right Vajra dipper which is in the form of a skull, take some butter and put it on the left Vajra dipper which has four strata, and this Homa should use a butter full of the fourth strata which is in the form of a circle.
12. Offering to the Fire God
Incantation
Praise the Fire God again with this stanza
You are the Sovereign Prince of Dharma.
You have been praised as King of Karma!
With special wisdom burn up the sorrow.
Help us to fulfill the good wishes through Homa!
I, the Acarya, and all the followers,
Do have learned Dharma and do good Karma.
Any kind of obstacles before the Homa is done
Please send away from this Mandala.
SAWA BABANG SINDANG GURUYE SOHA.
13. Offering to Green Tara
a) Offer the Bodhi-Branches
Cut the small branches from a leguminous tree in the length of 16 fingers (about 10 inches) for 108 sticks to be used as an offering of the Bodhi-tree under which Buddha Gautama got the full-enlightenment. This should be done the day before the date of the Homa. They should be covered with a wet handkerchief to keep their freshness. Now, the Master after repeating the incantation should put them into the fire altar. Care should be taken to keep their natural positions. The Master should hold them straight without turning them upside down. Visualize that they have already become as large as the Bodhi-tree.
Incantation:
The Bodhi-branches form natural and great area
To provide shade for the original state that is innate.
After offering it, pacify evils by great laughter
To demonstrate the right and full enlightenment.
b) Offer black sesame
Using left index finger to press on the left nostril, exhale through the right nostril to blow on the black sesame. Simultaneously visualize that all black karmas of the master, sponsors, retinue and all sentient beings transform into centipedes, venomous snakes, poisonous gas, etc., and they go into the black sesame. Then chant the following:
Incantation
- OM DARE DU DARE DURE SOHA, SAWA BABANG SINDANG GURUYE SOHA.
From now on this mantra is to be repeated throughout the fire ritual except when other mantras or prayers are specified.
Ignorance as the cause grasped by black and white karmas,
Perverse views, disasters and sufferings, all transform into offering.
After this offering one would realize that ignorance is originally of empty nature.
Reveal Dharmakaya for all beings so that all would attain great tranquility.
c) Offer mustard seeds
Incantation
The self-nature of all evils and enemies is originally vacuous and inactive.
After offering mustard seeds all evils will perish automatically.
Seeing through that form and emptiness are originally non-dual,
In the compassion of oneness lie great salvation and great rest.
d) Offer three whites and three sweets
Three whites are white milk, white cheese and white butter. Three sweets are white sugar, brown sugar and honey.
Incantation
All things white and pure contain the joy of Chan;
After offering these may all beings dine on form born of Sunyata.
e) Offer white flowers
Incantation
f) Offer the eight offerings in general
Incantation
- OM DARE DU DARE DURE SOHA,OM AH-GON, BADON, BUDBA, DOBA, ALGA, GANDE, RUVIDA SHADA DRADHITZAYA SOHO
With water of merits and equality to pacify eight kinds of suffering,
With innate virgin vase fIowers to pacify greed and attachment,
With the aimless incense of oneness to pacify violation of silas,
With the lamp that shines in all directions to pacify the darkness of ignorance,
With the perfume of non-preference to pacify the five poisons,
With the food of neither increasing nor decreasing to pacify poverty,
With the music of no playful talks to pacify the eight worldly winds,
After offering all these, sins are purified and mind is clear to enjoy great pleasure.
Before the eight offerings all other offerings such as five grains, five silks, five incenses, five fruits, five herbs, etc., may be offered. This ritual is written with poor practitioners that cannot afford to provide many offerings in mind, therefore only very few items are listed.
Visualize that the Green Tara returns to the image from the fire altar.
Incantation
A small portion of some offerings should be kept for the God of Fire. Now the Master should put this remainder into the fire and visualize the white God of Fire appearing from the fire in his original personality and accepting the offerings with a smile.
14. Dedicating the Merits
a) General Prayer
Fold palms and pray as follows:
Wisdom life was born of Gurus;
Corporeal life was born of parents;
Offerings were born of donors;
Fire, the fire god; water, Dragon King;
Place belongs to the country; companions are others;
In all these there is neither I nor mine.
Good coming from whatever causes and conditions
Is the natural fruit of those causes and conditions.
The great tranquility that all beings possess originally
Is beyond the sphere of causes and consequences.
May this fire puja that transcends causes and consequences
Bring about the great fruit of great causes.
All calamities, sufferings and hindrances to meditation,
Those arise before attaining the great fruit;
May they be all pacified in the light of Dharma nature.
b) Special Prayer:
Pray in accordance with the donor’s special needs.
c) 100 Word Incantation of Vajrasattva (3 times)
d) Recite the Practitioner’s Own Vows or Prayer
e) Use Green Tara Mudra to Counter the Bad Karma
f) Absorb the heat from the fire altar and stay in Tummo meditation for a short while, then descend from the seat.
Source
Written in Chinese by the Buddhist Yogi C. M. Chen
Translated into English by his disciple Dr. Yutang Lin
yogichen.org
