Library - Tengyur - Comments on tantras
caṇḍa-mahā-roṣaṇa-sādhana
Chandamaharoshana practice
I prostrate before Chandamaharoshana!
Due to the rituals enunciated earlier, meditate here on emptiness. Having done so, then [visualize that from it arises] a white lotus. It bears the black syllable hūṁ in the Sun. When completely transformed, [it becomes] the Blessed Chandamaharoshana, like a linen flower. Unshaken by others, with one countenance and two hands. Looks askew, fangs clenched. With great intolerable countenance. Possesses the adornment of a jeweled tiara. Fangs bite the lower lip. Adorned with a garland of heads. Both eyes are red. The right hand holds a sword, the left hand being at the heart [makes the mudra] scorpion, [holding] a harness. Shoulder strap of white snake. Possesses a skirt made of tiger skin. Adorned with ornaments of various jewels. The left foot is in contact with the ground. The right leg is slightly raised. Fully visualize as yourself possessing a garland of rays of sunlight.
Performing preliminary meditation on samayasattva and jnyanasattva, visualize Akshobhya as the adornment of the crown of the head.
Then [follow] the mantra for recitation:
oṁ caṇḍa mahā roṣaṇa hūṁ phaṭ
This is how the practice of Chandamaharoshana is completed.
Translated by Lama Dhondup Dorje Tulku.
Library - Tengyur - Comments on tantras
ārya-khadiravaṇī-tārā-sādhana
The practice of the noble Khadiravani-Tara
I prostrate before the noble Tara!
In accordance with [what was shown] earlier, perform meditation on the absolute level of emptiness. Having done so, [visualize] the seed tāṁ. When it becomes perfect, in the middle of the utpal [appears] the seed tāṁ. When it becomes perfect, [becomes] a green-colored body adorned on the head of Amoghasiddha. In the right hand composes the [mudra] of bestowing the supreme and with the left hand holds the utpala. Ashoka-Marichi and Ekajati are on the right and left sides. Young, beautiful, they possess ornaments. Imagine that Khadiravana has the realization of the goals of various beings. Make one with the jnanasattva [and speak]:
oṁ tāre tuttāre ture svāhā
When you recite such a mantra, by means of the mind [that realizes] suchness, you will abide in the corresponding happiness.
This is the completion of the practice of Khadiravani-Tara, which is proclaimed by the perfect Enlightened One.
Translated by Lama Dhondup Dorje Tulku.
Library - Tengyur - Comments on tantras
mahā-tārā-sādhana
The practice of Maha Tara, the great Tara
I prostrate before the noble Tara!
First [imagine that] in your own heart in the middle of the Moon is the syllable tāṁ. From it arise perfect rays of light. [Visualize that] from them [arise] teacher-gurus, Enlightened Ones, and bodhisattvas. Really make external and internal offerings to them. Having done so, make unsurpassed offerings before them.
Then meditate on emptiness:
oṁ svabhāva śuddhaḥ sarva dharmāḥ svabhāva śuddho haṁ
Say this. Then from the syllable tāṁ a white utpala actually arises on the moon. It has the syllable tāṁ on it. From this syllable arises Tara of blue color. The right of the two hands [makes the mudra] of bestowing the supreme. The left one holds the utpala along with the sprout. Adorned with all ornaments. Sits cross-legged on a lotus and moon seat. Meditate like this.
Bringing the palms of your hands together, with both index fingers, press the middle fingers together. With your thumbs, touch the lotus flower. This is the mudra of the opened utpal. Then:
oṁ tāre tuttāre ture svāhā
Say this mantra.
This is the end of the practice of the great Tara.
Translated by Lama Dhondup Dorje Tulku.
Library - Tengyur - Comments on tantras
varada-tārā-sādhana
The practice of Varada-Tara, which gives supreme
I prostrate before the noble Tara!
In accordance with [what was shown] earlier, meditate on the absolute level of emptiness. Having done so, [visualize that] a multicolored lotus appears from the syllable paṁ. In the midst of it, the moon appears from the syllable aṁ. On it, from the green syllable tāṁ, Tara appears with a green-colored body. She is adorned with all ornaments. In her left hand she holds an utpala. With her right hand she makes [the mudra] of bestowing the supreme. Sits half cross-legged.
On the right side [is] Ashoka-Marichya of yellow color, possessing a diadem of various jewels. In her left and right hands she holds a branch of the Ashoka tree and vakuli [vakuli]. Similar to her, in the direction of her left hand, in the opposite direction, is Mahamayuri. She holds a peacock feather and a drum.
On the left side is Ekajrati, small and black. Holds garments made of the skin of a tiger. Possesses three eyes, fangs clenched. Brown hair billowing, heaving. Holds a severing knife and a mouthpiece.
Likewise [on the right is] the noble Janguli of green color. In the left and right hands holds a black snake and a drum. Meditate in this way.
Meditating thus, perform the recitation of the mantra while being relaxed.
oṁ tāre tuttāre ture svāhā
This is how the practice of Tara, the giver of the highest, is completed.
Translated by Lama Dhondup Dorje Tulku.
Library - Tengyur - Comments on tantras
vaśya-tārā-sādhana
The practice of Vashya Tara, which is practicing submission
I prostrate before the noble Tara!
Imagine that from the syllable tāṁ arises utpala, pressed in the middle by the syllable tāṁ. When it becomes perfect, the noble Tara with a green-colored body appears from it. The left hand holds the utpala. The right makes up the [mudra] of bestowing the supreme. Sitting on a good seat. The head is adorned with Amoghasiddhi.
Having visualized thus, make one of the same flavor with the jnanasattva.
oṁ tāre tuttāre ture — Let <name> be submission to <name>! - svāhā
When you say this, perform the numbered recitation shown above together with the name of the one for whom the practice is being practiced. And even if there are no signs, such as an arrow, etc., tie the utpala girdle of the one for whom the practice is being practiced. With the accumulation of light from your own body, fill his body. In this way you will be in the state of realization of your own submission.
This is how the practice of Vashya-Tara, realizing submission, which was composed by Acharya Vajra-angkura, is completed.
Translated by Lama Dhondup Dorje Tulku.