Library - Tengyur - Comments on tantras
tārā-graprāpti-nāma
Finding the supreme Tara
I prostrate before the holy Tara!
Due to the sequence that was proclaimed earlier, realize meditation on everything down to emptiness. Meditate that you yourself instantly [appear] as Tara. Having done so, look at the syllable tāṁ in the heart, which is like an emerald in color. With crossed [legs], straighten the body vertically in a line, and do the mudra of staying in balance, etc. Because the body has five positions, the movement of prana is cut off. After a strong flame erupts from the navel, a bhindu begins to fall from the top of the head and makes contact with the syllable tāṁ. From the syllable tāṁ [begins to drip] molten substance. Imagine that by covering the whole body in this way, the samādhi of Great Bliss is engendered.
If one is diligent in pranayama, it will appear in reality for seven days. If one drops seed, then one should remember the precepts.
Then light is emitted from the syllable tāṁ. The whole vessel and its contents are gathered into oneself. The self also gathers in the syllable tāṁ. tāṁ also successively becomes invisible. When you do so, cast off the comprehension of existence and non-existence. Then you will be sealed in the bliss of emptiness. If comprehension in thoughts manifests, meditate on the bliss [of emptiness], which is similar to the preceding. Meditate on emptiness, which corresponds to the great bliss that follows. Discard association with other comprehensions. If you meditate for six months, you will attain the supreme.
Thus concludes the practice of the supreme Tara, compiled by Acharya Pindapatika, that found siddhi.
Translated into Russian by Lama Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
ārya-tārā-sādhana
Noble Tara's practice
I prostrate before the goddess Tara!
On the disk of nectar from the gathering, which is explained earlier, [appears] the syllable-seed as the first of the section of five syllables, which is suppressed by the second of the first. They are adorned with a bindu with half of the moon. Meditate on the Tara that is formed from this. She is green, with two arms. The right one [is in the mudra] of bestowing the supreme. The left one holds the utpala. Located on the lotus and the moon. Imagine that she is adorned with all ornaments.
When you join the palms of both hands, with the two index fingers, curl the nails of the middle fingers. When you bring the ring fingers inside, press with the thumbs. This is the mudra of the opened utpal.
oṁ tāre tuttāre ture svāhā
This is how the practice of the noble Tara is completed.
Translated into Russian by Lama Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
āṣṭa-bhaya-troda
Protection from the eight fears
I prostrate before the Blessed Tara!
The lord of the yogis [should] be in the house of meditative immersion and sit on a good seat. Meditate on Goddess Tara on the basis of obligations and prayers for all beings [that are fulfilled] by virtue of great mercy.
Also act according to this sequence. The yogin imagines [how from] the syllable a in one's own heart [appears] the disk of the moon. On it [appears] the syllable tāṁ. From it emanate rays of light that are like an iron hook. Because of this, see how the goddess, one's own teacher-guru, and the true perfect Enlightened One [become] clearly [visible] in the space in front of you. Make prostrations for them, realize repentance for harmful things. Head for Refuge in the Three [Jewels], offer up the roots of virtue, offer up the body, and realize the prayers of benediction.
Then meditate on the absence at the absolute level of one's own nature in oneself, deity, etc., and that which is originally without birth. To make this steady, [say]:
oṁ śūnyatā jñāna vajra svabhāva ātma ko haṁ
Speaking like this, meditate on emptiness.
Then from the syllable paṁ [arises] a lotus with eight petals. In the middle, by virtue of past benedictions [manifests] one's own mind in the form of the syllable tāṁ. From it the goddess Tāra arises. She is also with a green-colored body, one face, two hands. The right hand is in the gesture of bestowing the supreme. The left hand holds the utpala. Adorned with the diadem of Amoghasiddha. Sits half cross-legged. Meditate as long as you can be without hesitation. Go on to recitation when there are flaws [in meditation].
oṁ tāre tuttāre ture svāhā
The garland of the recited mantra comes out of one's own heart and enters one's own countenance. Imagine that also consistently appearing from one's own mouth, the white-colored mantra slowly revolves. [Visualize like this] and perform recitation.
While reciting, also make offerings, offer torma, and perform benedictions. With the pride of a goddess abide in all daily activities. When having a great sleep, fall asleep immersed in emptiness. Also, when you rise [in the morning], instantly appear [as Tara] through the pride of the goddess.
Thus concludes the defense against the eight fears compiled by the acharya and sage Sri Dipamkarajñana.
Translated by Lama Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
caurā-bandha
The binding of robbers and thieves
I prostrate before the noble Tara!
To prevent robbers and thieves from appearing when you set out on a journey, with your right hand take a handful of earth from the place commensurate with the seven levels [or steps] beneath the stairs.
Then thou thyself instantly appear as the Noble One. When one realizes, in accordance with the method, the direction to refuge and the origin of the mood, only Meru appears on this earth in the right hand from the syllable laṁ. From the syllable baṁ in the left hand, the great ocean appears. Contemplate thus for a long [time] and seize all robbers and thieves who harm you. To cut off obstacles, repeat verbally this mantra one hundred and eight times:
oṁ tāre tuttāre ture asma apa kara sarva caurā bandha bandha svāhā
Visualize that when all the thieves and robbers in front of [you] are immersed in the great ocean, this land on the right moves to [the water] on the left and [they all become] crushed by Mount Meru.
Then bind in your left [hand] the possibilities of the possibilities of this earth and release in a place that is free from fear. When you set out [for the journey], perform the hymn to Tara, etc., and set out.
Thus ends the stage of “Binding of robbers and thieves”.
Translated by mahapandita Sri Ratnarakshita and translator Zhangdrubpa Pal Zangpo.
Translated by Lama Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
ārya-tārā-nūcarī-yakṣiṇī-sādhana
Practice of yakshini, which follows the noble Tara
I prostrate before the noble Tara!
oṁ jo yakṣiṇī viraje svāhā
This is the ritual of yakshini, the daughter of the fire god. Depict [her] on a board from the cemetery. She is adorned with all ornaments, naked, with garments of cotton. The hair on her head falls downward. Young breasts, beautiful with jewels. With her left hand holds an ashoka tree. With the right hand holds cotton. Eyes looking at the rice from the hail of seeds. Countenance a little above the shoulders. smiles, shows affection for copulation.
When one draws on a board [yakshini] like this, being alone in a secluded place, perform ablution. Grasping in front of you, perform an offering between practices. When you make a mandala of cow dung, attain purity [by ablution]. Thereby in a secluded place eat pure food and in the three periods between practices place your fingers on the bhaga. If you recite before it eight thousand times, it will appear on the seventh day. When she appears, make offerings adorned with white sandalwood and sweet-scented flowers.
She will say, “What is to be done?”
Then the practitioner should say, “May you act as a sister or mother!”
Then will appear as a sister or mother. Become bound to the food and clothing of the sixteen husbands, together with oneself. Owing to the fact that you immerse [her] body [upon you], you will appear on the throne of the glorious Mount Potala. Having seen there the countenance of the noble Avalokiteshvara, you will listen to the Teaching and attain the samadhi called “Absence of obscurations of the enlightened mood”. But if you wish, you can again proceed from Jambudvipa and manifest there. But if you do not attain such a thing for seven days the first time, at that time during the second seven days you will attain that Brahma will also be killed.
Then, if you do not perform again, then perform the recitation of the mantra of the King of Wrath:
oṁ vajra krodha yamāntaka hūṁ phaṭ
oṁ jo yakṣiṇī viraje svāhā
If one performs recitation by immersing oneself within the yakshini mantra, one will attain [the result]. Then, even if you don't attain anything by means of it, it will dry up or die. Realize the reditation of three hundred thousand or abide in that approximation from the past shown above.
Thus ends the practice of yakshini, which acts in the wake of the noble Tara.
Translated personally by the Indian preceptor Vairochana and the Tibetan translator Darma Lodryo.
Translated by Lama Karma Paljor (O.E. Filippov).