Lama Zangmo:

Benefits of Green Tara Practice

Kagyu Samye Ling 2004 Rokpa Trust

This morning we are going to look at the Green Tara practice. Ill !e using all my notes an" whate#er
commentaries an" teachings I#e ha" in Green Tara. I "ont know i$ I can talk $or two an" hal$ hours
soli"ly on the !ene$its o$ Green Tara% Ill "o my !est. &e !asically co#er the practice as much as we can '
not as practice instructions as such% !ut (ust generally trying to talk a!out Tara.

The Tara practice which we "o e#ery morning in Samye Ling% comes $rom Tara tantra. There are #arious
Tara tantras an" there are also many "i$$erent Tara practices. There are short an" long practices. )ut all
o$ these are part o$ the tantras an" generally they !elong to kriya yoga tantra.

*ll tantric )u""hism is "i#i"e" into $our tantras+ $irst is kriya tantra% then charya tantra% yoga tantra an"
anuttarayoga tantra. I think most o$ the #isualisation practises an" ,a(rayana practices we "o% they ten"
to come $rom the anuttarayoga tantra% generally. )ut this one is more connecte" to the kriya tantra% an" it
says that the kriya yoga tantra was !ase" a lot on the "aily li$e o$ the rishis an" !rahmins in In"ia. It
places a lot o$ emphasis on purity o$ actions% purity o$ "aily li$e. -#erything has to !e #ery clean.

.ertain practices ha#e that strongly emphasi/e". 0or Green Tara practice that is the reason why you are
not suppose" to !e eating meat or "rinking alcohol !e$ore you "o the practice. 1ou are suppose" to ha#e
a lot o$ cleanliness aroun"% when you are "oing it% things ha#e to !e "one #ery correctly. This is #ery
strongly relate" to this kriya yoga tantra. )ecause the Ti!etans eat a lot o$ meat% $or that reason those
practices were ten" to !e "one #ery early in the morning% !e$ore !reak$ast% !e$ore you eat anything. In
case you eat meat $or !reak$ast% you "o the Tara !e$ore% thats the reason why its mostly "one in the
morning.

*ctually you can "o Tara practice any time% all "ay long% you "ont ha#e to think that Tara shoul" only !e
"one in the morning. )ut i$ you "o Tara practice as a retreat or as long term% i$ you "o many Tara pu(as
"uring the "ay% then generally you are recommen"e" to keep these gui"elines connecte" with the kriya
yoga tantra o$ no meat% no alcohol% staying #ery clean. Like I think !rahmins take showers e#ery "ay%
wash e#ery "ay !e$ore you "o practice% all that kin" o$ thing.

*n" its a #ery common practice% its "one in all o$ the "i$$erent Ti!etan religious tra"itions. Its not (ust
something "one only in one school or another school% it is actually practise" !y all o$ the #ery accepte"%
#ery2 there is no monastery% no school% no place really% where the Tara practice is not "one. It is
pro!a!ly one o$ the most common practices e#erywhere you go.

0or Ti!etans the two practices that e#ery!o"y "oes% whether you are in the monastery or outsi"e the
monastery% are Tara% or at least the praises to Tara% an" .henre/ig% the mani3mantra an" the praises to
Tara% e#ery!o"y knows them !y heart. -#ery!o"y chants them4 when you are ri"ing on !usses% aroun"
"angerous corners an" !en"s with steep ra#ines% then e#ery!o"y is "oing their praises to Tara
o#ercoming $ear an" o!stacles. So it is pro!a!ly one o$ the most common practices that you $in"
e#erywhere.

&hen it talks a!out the "i$$erent stories a!out the origins o$ Tara% !oth Green an" &hite Tara% the most
common story is that .henre/ig ma"e a great promise% at a certain time he ma"e this great commitment
to help an" li!erate all !eings% an" that he woul" only !ecome enlightene" himsel$% when all !eings were
li!erate". 5e ma"e this commitment to work $or all !eings $or kalpas an" kalpas an" until he ha" li!erate"
limitless sentient !eings% he woul" not reach enlightenment.

It says in this legen"% that at certain time he was saying+ 6&ell% now I ha#e !een practising $or a really
long time% it must !e getting close to the en" now% lets ha#e a look to see how many people are le$t out
there.7 So he ha" a look an" he $oun" that it looke" (ust like when he starte". *ll these !eings are still
there% how come% what has happene"8 5e starte" getting "iscourage"% he starte" losing the strength o$
his commitment% it was $a"ing a !it% there were $ew "ou!ts.

It is sai" that at that time% "ue to his "espair% his hea" split into many pieces. )u""ha *mita!ha appeare"
to him an" sai" 6Try to put yoursel$ together%7 something like that% 61ou#e !een #ery chil"ish% come on%
you ma"e this strong commitment% you#e got to "o !etter than that. 1ou ha#e to !e more courageous%
you ha#e to !e stronger in your commitment.7 *n" it is sai" that *mita!ha shape" all the !its an" pieces
o$ .henre/igs !roken hea" into a thousan"3arme" .henre/ig with ele#en hea"s.

Then% out o$ .henre/igs compassion% two tears appeare" an" one tear !ecame Green Tara an" the other
tear !ecame &hite Tara% as emanations to help .henre/ig to accomplish his commitment #ery swi$tly% #ery
$ast% !asically. 1ou generally say that Taras acti#ities are connecte" to .henre/ig. This is a story a!out
that.

There is another legen" actually% that says that Tara was a princess many millions o$ years ago% kalpas
ago. 9uring the time o$ a )u""ha calle" *mogasi""hi there was a princess calle" 1eshe 9awa. She
!ecame a !o"hisatt#a% !ecause she ha" a #ery courageous nature% she was strong% $earless an"
committe" an" she ma"e a commitment that $rom now onwar"s our work !ecoming so power$ul an"
highly attaine"% that I can help hun"re" thousan" !eings e#ery "ay. 5er con$i"ence was so strong that
she $elt she coul" "o that much. She "i" not want to "o (ust a little !it% she wante" to "o really a lot% the
strength o$ her courage was so !ig that she thought she can "o more than normally% more than (ust !eing
a nice kin" la"y% she can actually work #ery courageously an" strongly an" help that many !eings e#ery
"ay.

)ecause o$ this strong con#iction% courage an" $earlessness% she !ecame an enlightene" !o"hisatt#a.
&hate#er she "i"% e#erything ha" a strong e$$ect o$ helping an" !ene$iting others an" she attaine"
"i$$erent !humis. &hen she !ecame enlightene" she "e"icate" all her positi#e actions saying whoe#er is
connecte" to me in any way% may they !e a!le to ha#e #ery swi$t progress% may they ha#e swi$t !ene$it%
may my swi$t actions e$$ect them.

*n" also she ma"e a commitment that she woul" only !e re!orn in a $orm o$ a $emale% which is the
unusual part o$ Tara. -#erywhere you rea" a!out Tara it says she ma"e this commitment to !e re!orn as
a woman% e#en though she was encourage" to !e !orn as a man !ut she sai" no% she wante" to ha#e this
$orm as a woman% appear in a $orm o$ a $emale an" ha#e this acti#ity o$ #ery swi$t action to help !eings.

These are the characteristics o$ Tara. 1ou coul" say the Tara acti#ity. &hether we think o$ Tara as a
$emale% as this princess legen"% or whether we think o$ Tara as an emanation o$ all the !u""has an"
!o"hisatt#as% the essence o$ it% the principle o$ Tara is this $earlessness an" courage.

So any!o"y who approaches their spiritual path with the Tara principle% whoe#er we are% i$ we approach
our practice with that atmosphere% with that principle o$ wanting to !ecome Tara% !ecause we ha#e the
potential% !ecause we ha#e the !u""ha nature% this is the way we enter the man"ala o$ Taras acti#ity. I$
our inspiration% commitment an" courage are #ery strong% i$ we are $ocusing our attention wholehearte"ly
on this kin" o$ action% then we !ecome that type o$ !eing% gra"ually we increase those :ualities.

;ormally we are use" to thinking may!e in negati#e terms% we are use" to "e#elop certain negati#e
ha!its. So through "harma practice we are changing through ha!ituating oursel#es in a certain way4 we
"e#elop speci$ic characteristics. I$ we think negati#ely a!out oursel#es e#ery "ay% gra"ually% gra"ually we
!ecome more negati#e% gra"ually% gra"ually those :ualities !ecome stronger an" stronger. )ecause we
are so $ocuse"% so $i<ate" on those :ualities.

I$ we say+ 6=h% I am a #ery $ear$ul person% an" we react on that all the time% we !ecome more an" more
$ear$ul% we !ecome more an" more cautious% more an" more o#erwhelme" !y the i"ea o$ !eing $ear$ul.

&hereas i$ we "o the opposite+ i$ we $ocus more an" more on the positi#e :ualities an" on our potential%
on what we woul" like to "e#elop% what we a"mire% within this man"ala o$ Tara% within this principle o$
Tara. I$ we $ocus more an" more on "e#eloping that% we will !ecome that "ue to this potential $or change.
&e are not $i<e". There is nothing $i<e" there% we ha#e the potential to change% so naturally through
$ocusing on that gra"ually% gra"ually those :ualities start to arise in us.

Its like i$ we a"mire" some!o"y #ery much% e#en on #ery or"inary le#els we coul" say% some!o"y a"mires
a $ilm star% they start to "ress the way the $ilm star "resses% they start to ha#e the haircut the same way%
they start to walk in that same way4 we coul" say its a !it like that. In an arti$icial% partly arti$icial way% we
try to !ecome like Tara. In the !eginning it $eels arti$icial% when we try to think o$ oursel#es as a "eity. &e
ha#e to start somewhere% !ut the i"ea is that we try to i"enti$y more an" more with those :ualities% rather
than with our ha!itual negati#e :ualities.

So when we practise Tara% its like we are (oining the man"ala o$ Tara% we are contri!uting to that
man"ala !y !ecoming part o$ it% we are making that connection% we are !ecoming part o$ the energy o$
Tara. So the energy o$ Tara is the i"ea o$ swi$t acti#ity% $earlessness% which is really a :uality o$ the
enlightene" min". =ne o$ the :ualities o$ )u""hahoo" is sai" to !e total elimination o$ $ear. Through total
clarity% awareness an" presence there cant !e any $ear. The clarity is like the sun that "ispels all the
"arkness or "ou!ts o$ $ear.

The $ear is only a!le to !e there when there is lack o$ clarity. The $ear is like a little "ou!ting #oice at the
!ack o$ our hea"s saying+ 6>ay!e this% may!e that or may!e not.7 Its like conceptuali/ing4 ha#ing worries
an" "ou!ts an" i"eas a!out what might happen. Trying to protect oursel#es% trying to protect the ego.

So% when that presence an" clarity is there% this is totally "ispelle". &e can see oursel#es% i$ we can ha#e
e#en in a simple le#el a goo" me"itation one "ay% when we $eel #ery clear% then those $eelings are
"ispelle" naturally. It is sai" the Tara practice is like the sun% it simply shines naturally4 the acti#ity o$ an
enlightene" !eing is there naturally% when all o$ the clou"s are "ispelle".

So it says we shoul" try an" create the right circumstances $or the action to !e there. &e shoul" try to
ha#e con$i"ence in the presence o$ Tara. In a way the con$i"ence in the presence o$ Tara means also
con$i"ence on !u""ha nature% con$i"ence in our own potential. There are three main causes $or the
presence o$ Tara% the enlightene" man"ala or the acti#ity% an" i$ we $eel the presence o$ Tara% it is
!ecause these causes are there% the causes are accomplishe".

0irst% there is no limitations to the nature o$ !eings% there are no restrictions4 time or space "o not gi#e
any limitations. *n" then it says that2 in a way this talks a!out the acti#ity o$ !oth o$ the enlightene"
min" an" us as stu"ents% so it says $or an enlightene" !eing there is no limitations. ?ust like the way the
sun can appear% the sun appears whether there are clou"s or not% the sun is there shining.

*n" the ne<t con"ition is compassion. The compassion o$ enlightene" !eings is spontaneous an" also they
ma"e the prayer o$ aspiration% that it is a#aila!le to any!o"y who has the purity% who has the right
attitu"e% right outlook. So aspiration o$ the enlightene" !eings is "ue to their compassion to help all
!eings. *n" then the con"ition is also% that we ha#e the openness o$ min"% that we "e#elop a pure outlook
partly through "e#otion.

&hen these con"itions come together% then e#erything will happen% whether we want it or not. &hen right
things come together% things will grow% arise out o$ it. ?ust like when a !ul! is put in the groun"% the right
con"itions are there an" then the !ul! starts to grow.

So% "e#otion is sai" to !e e<tremely important. I mentione" it% when talking a!out the ng@n"ro% !ut it says
that in $act we coul" think o$ Tara as a Guru 1oga% an" we coul" relate to it (ust like a Guru 1oga.
9e#otion is so important% !ecause it opens us up% it makes the person pure. It is a #ery strong an"
important emotion $or opening us up to the recei#ing the !lessings. 9e#otion is not a $eeling that has
clinging or attachment% grasping to it% it "oesnt ha#e a#ersion. It (ust opens us up as a #essel% #ery
natural% #ery #i#i" $eeling. It opens us up without any e<clusi#eness. ;ot hol"ing on% not closing up% its
not "ull% its not clinging.

&hen we ha#e the "e#otion% its easier to culti#ate the ,a(rayana tra"ition an" within this tra"ition
"e#otion is #ery "eli!erately culti#ate"% #ery strongly% !ecause it is "e#otion that creates the right
en#ironment $or the :ualities to arise in our practice. *ll o$ us ha#e "e#otion or grie$ to something or $or
someone. Its not like i$ "e#otion was totally alien to us% !ut when we are "oing these practices% we are
"irectly relating them to the lineage% to the Guru% out o$ appreciation% out o$ trust we try to $ocus on it% we
try to a""ress prayers% e#en though in one way there is no!o"y out there to pray to% !ut still we are
"irectly reciting all the "e#otional prayers an" the aspirational prayers.

Through "e#otion we try to relate to Tara as an enlightene" !eing% as the essence o$ all the !u""has an"
!o"hisatt#as together4 the wis"om o$ all the !u""has an" !o"hisatt#as has come together in one. *n" we
try to i"enti$y with that in the same way as we woul"% i$ we wante" to !ecome a "octor or a lawyer%
certain :ualities an" i"eas that we i"enti$y with% those areas o$ acti#ity. 1ou coul" say e#en a sol"ier. Its a
#ery strong e<ample% !ecause sol"ier has a #ery strong "iscipline% there is a #ery strong image. 5ope$ully
no!o"y here wants to !e a sol"ier% !ut the i"ea o$ a sol"ier !rings up a #ery strong image. &e know that
i$ we are going to !e a sol"ier we ha#e to act in a certain way% "ress an" walk in a certain way% our
mental attitu"e has to !e in a certain way% so with that in min"% with the Tara practice% we think an" we
try to take on this principle o$ Tara% the :ualities o$ Tara. An"erstan"ing in a way that there is no
"i$$erence !etween us an" Tara% !ut that we ha#e to train in this !ecoming like that% !ecoming like Tara
through the practice.

This te<t is a terma. It was $oun" !y .h@gyur Lingpa. It is sai" that there were B0C in"i#i"uals who were
sai" to !e great tertons DterchenE% an" .h@gyur Lingpa was one o$ them an" he "isco#ere" this practice.
Its calle" a gomter% min" terma% it is sai" that it appeare" when he was staying in a ca#e calle" Fema
Shelphuk% the .rystal .a#e o$ Fema% an" he ha" a #ision o$ Tara% an" Tara sai" to him+ 6Lekso% lekso%
lekso.7 Three times she uttere" this% which means 6#ery goo"% e<cellent% #ery goo".7 5e ha" this #ision o$
her saying that% an" then in his min" appeare" this terma% which he passe" on to ?amgon Kongtrul% who
then $orme" it% he wrote the actual sa"hana.

There are many "i$$erent types o$ termas. 1ou ha#e termas that are taken out o$ rocks% out o$ water.
There are many stories how it happene"% !ecause o$ten .h@gyur Lingpa actually woul" retreat the termas
in $ront o$ a !ig crow"% I think to gi#e people con$i"ence that this was a true genuine terma. *t a certain
time% when he knew that he ha" an urge to go in a certain place% an" somehow he must ha#e known this
was now the time to re#eal a terma% he woul" call people together. Lots o$ local people woul" come
aroun" an" witness him pulling out these termas "irectly $rom rocks or $rom ca#es.

-specially at that time% the BG
th
century Ti!et% .h@gyur Lingpa aroun" the time o$ ?amgon Kongtrul the
Great% an" also Tense Rinpoche% there were many termas "isco#ere". This comes $rom the nyingma
or"er4 most o$ these termas were !urie" !y Guru Rinpoche in many "i$$erent places together with 1eshe
Tsogyal an" >an"ara#a.

*n" also he H.h@gyur LingpaI $oun" at the same time% when this te<t% this terma appeare" to him% an
image o$ Tara was !rought out together with it. *n image o$ Tara% an" apparently that is the Tara statue
that is now in Rumtek% an" its sai" to ha#e spoken at #arious occasions. It is sai" to ha#e actually uttere"
soun"s.

In general with all o$ the teachings there are two tra"itions. =ne is the terma tra"ition% one is the kama
tra"ition o$ the regular te<ts or teachings. The kama tra"ition is all the tra"itions $rom the )u""has time
taught in In"ia% taught in Ti!et% translate" an" now containe" in the Kangyur an" Tengyur. Kangyur is all
the teachings o$ the )u""ha an" Tengyur is all the commentaries.

*n" the terma tra"ition is the transmission that comes through Guru Rinpoche with all these treasures
that ha#e !een !urie". So the treasures% the terma treasures are sai" to !e #ery rele#ant% especially
!ecause they are meant to !e "isco#ere" !y particular tertons an" they are meant to !e "rawn out at
certain times% when these teachings are especially !ene$icial.

&hen a terma is !rought out% it has stronger !ene$it% !ecause it was meant $or that particular time an" $or
those particular people. This is a #ery new terma% i$ you think o$ it% the BG
th
century is not #ery long ago.
So its sai" that the saters2 saters are the treasures that are !urie" in the groun". Feople go into
particular place an" "ig it out or unearth it% take it out o$ rock. It is sai" that the rock !ecomes so$t like
!utter $or the particular terton an" he can (ust put his han" in to the rock an" (ust pull it out.

*n" sometimes the thing that is retreate" can !e a te<t% it can !e a scroll% it can !e an o!(ect like what
H*kongI Rinpoche use" $or the Guru Rinpoche empowerment% the Guru Rinpoches statue that was a
terma% an" the phur!a. Sometimes it is (ust a $ew wor"s in a "akini script on a yellow piece o$ paper%
yellow scroll% sometimes its ro!es+ Guru Rinpoches ro!es% 1eshe Tsogyals or >a"ara#as ro!es as well as
relics. *n" then% like here sometimes% its what you call a min" terma. It appears spontaneously to the
terton.

Sometimes you ha#e stories a!out the terton+ he $aints. It is not sure i$ he is $ainting or i$ he has a #ision%
!ut to people it appears as he $ainte"% an" then he comes to. &ithin that state he has #isions% images or
memories that arise $rom the time ' all o$ these B0C tertons% they were the main stu"ents o$ Guru
Rinpoche at the time o$ Guru Rinpoche% so it is like a memory coming !ack o$ those teachings that they
ha" $rom Guru Rinpoche at his time. Sometimes it is #isions o$ "akinis appearing an" gi#ing the teachings%
whether it is in a "ream state or !roa" "aylight.

Thats a!out the origin o$ the te<t that we ha#e use". &hen you rea" the te<t% i$ you rea" it in Ti!etan
you can always tell i$ it is a terma% $rom the way its written. *$ter each o$ the slokas% instea" o$ a stroke
there is a "ot an" a little stroke an" a "ot. This is actually a sign that it is a terma.

The Green Tara practice% you are all $amiliar with it here. The way it is practise" is either a pu(a% the way
we "o it in the morning% or you can recite the Green Tara praises (ust as they are. =r it is also calle" a
"okpa% i$ you recite it like that. &e "i" that in the retreat e#ery "ay4 we woul" recite the 2B praises as part
o$ a whole series o$ "okpas. 9okpa means to turn away. It literally means turning away% turning away
o!stacles an" $or e<ample with long >ahakala you ha#e long series o$ "okpas that you recite.

So when you recite Tara praises alone% you relate to them as a "okpa% a#erting o!stacles. 1ou can simply
recite them like that% you "ont ha#e to recite the whole pu(a. *n" praises to Tara are what they say+ they
are simply praises to 2B aspects to Tara.

I ha#e to a"mit to you that I ha#e not !een completely sure how to go through these praises% how to go
through the !ene$its now this morning. 5ow shall I approach it8 Its not so easy (ust to talk a!out !ene$its
o$ Tara. &e can look at the 2B Fraises% it might !e use$ul to look (ust !rie$ly% !ecause this is actually the
main part o$ the practice. In most o$ our practices its the mantra% the mantra recitation% !ut here in the
Tara pu(a% i$ you ha#e notice"% there is (ust a #ery short time $or the mantra an" really you are meant to
recite the praises4 $irst two times% then three times an" then se#en times. They are long% so long time is
spent on reciting the praises an" with that in min"% while you recite the praises you are meant to #isualise
Tara an" you also #isualise that you are recei#ing the :ualities $rom Tara.

*s a part o$ it you are imagining that $rom Taras white toe amrita Dit is sort o$ similar to 9or(e Sempa% !ut
it is not a puri$ication% its enrichingE you are imagining that $rom Taras toe amrita $lows "own% enters the
crown o$ your hea" an" $ills you up an" enriches you with all o$ the :ualities o$ Tara. &hile you recite the
praises you think o$ that.

There are three places where you recite the praises. 0irst time you think Taras posture is in a !estowing
posture% her mu"ra is with the right han" up !estowing the :ualities% an" the secon" time in the te<t you
think her han" is turne" aroun" an" is hol"ing the protecting mu"ra% an" you shoul" imagine that (ust
a!o#e you an" all !eings there is a han" o$ Tara almost ra"iating light an" gi#ing protection.

The thir" time you think that all the amrita is $lowing $rom Taras right toe an" $illing you up. It $ills you up
totally an" enriches you completely with the :ualities o$ Tara. So its not like in 9or(e Sempa% where you
$eel all the negati#ities are lea#ing you% its more that you are (ust !eing enriche" continuously with
:ualities o$ Tara.

The 2B Fraises are homage to Tara. *n" the #ery $irst #erse is not counte" as one o$ the praises% so i$ you
are "oing (ust the praises% thats normally le$t out4 i$ you are "oing it as a "okpa% you lea#e out the #ery
$irst #erse. In here it says the whole $irst #erse has !een a""e" !y the translator. &hen you look at the
praises it says+ 65omage to Tara whose $ace is like one hun"re" $ull autumn moons !la/ing with light like
thousan" stars.7 So its praising Tara as the autumn moon. It says like the image o$ the moon is #ery
cooling% pleasing light% it says Taras $ace is e#en !righter than a hun"re" autumn moons% all !la/ing at
one time% luminous% ra"iating light% an" thousan"s o$ stars glittering on their own. So% !asically praising
the ra"iance o$ Taras appearance% #ery lustrous.

*n" the ne<t #erse says she is a"orne" !y gol"en !lue lotuses% she enacts generosity% tran:uillity%
patience an" me"itati#e sta!ility. It means we are paying homage to all these :ualities o$ Tara. 5ere we
are paying homage to Tara as the em!o"iment o$ Si< Fer$ections. The Si< Fer$ections are generosity%
moral "iscipline% patience% "iligence% me"itation an" wis"om. &e say she is em!o"ying all o$ these
:ualities. It also pays homage to Tara as the one who has the )u""ha ,airocana a!o#e her hea". Its sai"
that ,airocana uttere" these praises to Tara% in $act it is sai" that they appeare" out o$ the crown
protu!erance. The )u""ha ,airocana has this e<tra crown chakra an" it is sai" that it actually was uttere"
!y the crown chakra o$ ,airocana.

It pays homage to Tara who $ul$ils all the wishes an" who trem!les all the worl"s un"er her $oot% who
summons e#eryone without e<ception. It says with the soun" o$ the mantra tuttare ' the soun" $ills all the
worl"s an" as she $ills all the realms o$ "esire% she $ills all the space% the $orm an" $ormless realms% all the
uni#ersal space with the soun" o$ her mantra% $ul$illing the wishes o$ !eings. It is sai" that she tramps
with her $oot all the o!stacles within the three worl"s. It says+ 75omage to her to whom all the go"s27
they present her with o$$erings. Tara is re$erre" to some!o"y who is pai" homage to !y all the go"s like
In"ra% )rahma% *gni% all the 5in"u go"s% all the rishis% Ru"ra% all o$ the !@n go"s.

*ll the "i$$erent go"s are mentione"% all the rulers o$ the uni#erse are mentione" as making o$$erings to
Tara. She is praise" !y all the spirits% an" through the power o$ her mantra all actions will !e
accomplishe"% all "irect actions will !e accomplishe" in o#ercoming harm% controlling o!stacle makers%
!ene$iting !eings% taming those who nee" to !e tame". &hether she nee"s to play wrath$ul or peace$ul
$orm% all o$ them su!"ue the #arious o!stacles. Faci$ying illnesses% epi"emics% "iseases% she scatters all the
"emons an" !estows !lessings% protection $or all !eings.

So% I "ont know i$ this is #ery use$ul $or you to go through. *ll o$ the praises are "escription o$ the
"i$$erent 2B Taras an" re$erring to them in a way% like you ha#e the translation o$ the actual #erse an"
then there is little !it o$ e<planation. There is really not a lot o$ "irect e<planation o$ how "o we relate this
to our e#ery"ay li$e. 5ow "o we relate this to o#ercoming our own $ears hear an" now% which is in a way%
what we want to know.

)ut in general when you talk a!out the eight $ears% I think in the te<t it is relate" to "i$$erent animals% !ut
it is also relate" to our own emotions. In a way all the things that we nee" to "eal with% it is not as i$ they
were "i$$erent $rom Tara% it is not as i$ they were $rom all the other practices we "o. &e still ha#e to "eal
with our negati#e emotions% such as anger% "esire% (ealousy% pri"e% ignorance. It is not as i$ $or Tara that
ha" all change". Then on top o$ that it talks a!out "ou!t% !ut really% $ear is part o$ ignorance. &hen we
talk a!out $earlessness% $earlessness arises out o$ "e#eloping this clarity an" totally o#ercoming an"
trans$orming ignorance into this knowing the nature o$ e#erything% knowing the nature o$ our own min".

So% $ear an" $earlessness are part o$ these $i#e emotions an" when we talk a!out Tara its the i"ea o$
taking on this acti#ity o$ o#ercoming our negati#e emotions. 0earlessly approaching our own neuroses% our
own "i$$iculties% an" "ealing with them "irectly through #arious practices. So !y "oing the Tara practice
gra"ually% gra"ually we try to i"enti$y more an" more with this approach. &e praise Tara $or all the
:ualities that Tara possesses% ha#ing this a!ility to act #ery swi$tly an" accomplish without any "ou!t the
!ene$it o$ !eings an" o#ercoming o!stacles.

So when we "o the practice% when we recite through all these praises% it is not so much as i$ our attention
was on the meaning o$ the "i$$erent praises. Its more on #isualising Tara a!o#e us an" then all o$ these
:ualities o$ Tara entering us through the amrita that is $lowing "own through her right toe% or% when we
are #isualising her han" upsi"e "own an" we think light is ra"iating% protecti#e light% we are !eing
protecte" !y Tara. So its not that we nee" to know all these "i$$erent aspects o$ Tara while we are
reciting it. &hat we nee" to remem!er while we "o the practice% is the whole aspect o$ what we call
kyerim D"e#elopment phaseE an" "/ogrim Dcompletion phaseE.

*ll our ,a(rayana practices ha#e these two phases+ "e#elopment an" completion phase. 9e#elopment
phase is when we #isualise oursel#es as the "eity% gra"ually% it can !e in "i$$erent ways "epen"ing on
which practice it is% may!e the "eity appears $irst as a sylla!le% then out o$ that sylla!le we appear as a
"eity% out o$ #oi"ness we appear as a "eity. *n" then we "escri!e all the :ualities o$ the "eity an" we try
to i"enti$y with that. Thats the aspect o$ kyerim% which we "o in all o$ the ,a(rayana practices% (ust like
we "o here in the Tara practice. So its sai" that its #ery important $or us to i"enti$y with the pure aspects
o$ our !eing rather than the impure% an" that the "e#elopment phase% kyerim is what helps us to i"enti$y
with Tara% .henre/ig% 9or(e Sempa etc. !y #isualising oursel#es as a "eity or #isualising the "eity a!o#e
our hea"% "epen"ing on the practice% it will ha#e "i$$erent instructions.

*n" we think o$ten% like here at least with Tara% we think that our !o"y !ecomes the !o"y o$ the "eity%
our speech !ecomes the soun" o$ the mantra% our min" !ecomes the $i#e wis"oms or the pure min" o$
the "eity. &hen our !o"y !ecomes the !o"y o$ the "eity% we think it is like appearance an" emptiness
insepara!le. So we "ont i"enti$y so much with the #ery soli" !o"y. &e also "ont ha#e great attachment%
great a#ersion. So it is a way o$ relin:uishing attachment an" a#ersion.

&ith speech% when we say the mantra% our speech !ecomes a soun" o$ the mantra. &e say this is the
insepara!ility o$ soun" an" emptiness. So that "oesnt necessarily mean we hear e#erything as a soun" o$
the mantra or we hear e#erything as 6om tare tuttare ture soha7 or 6om mani peme hung7. &hen
some!o"y asks you $or a cup o$ tea it "oesnt soun" like 6om tare tuttare ture soha7 or i$ some!o"y
shouts at you% or compliments you% it "oesnt soun" like that. )ut the i"ea is that when we try to hear all
soun"s as the soun" o$ the mantra% we try to recogni/e all soun"s as soun" an" emptiness insepara!le.
So that i$ some!o"y "oes shout at you% then i$ you can hear or remem!er that as soun" an" emptiness%
may!e we "ont get so upset. >ay!e we "ont get so a$$ecte" !y it. &e think+ well% this is (ust soun"%
soun" o$ the mantra% really. ;e#er min" what they say a!out us% ne#er min" whether they shout at us%
ne#er min" a!out insult. Its soun" an" emptiness together. Its us who gi#e a lot o$ :ualities or #alue%
(u"gement to it.

*n" when it says min"% our thoughts% we will relate to mental acti#ity as the $i#e wis"oms. &hate#er
appears% whate#er arises in our min" is intelligence an" emptiness insepara!le. The acti#ity o$ the $i#e
wis"oms% intelligence an" emptiness together% so that i$ we can remem!er that% may!e we "ont get so
caught up in our thoughts an" memories% our i"eas thinking e#erything is so soli". *ll o$ this has #ery
much to "o with seeing how insu!stantial e#erything is. =ur pro!lems usually arise !ecause e#erything is
so soli" an" so real.

&hen some!o"y says something to us% it is #ery soli" an" real% we can carry it $or years an" years. &e
can !e #ery up an" #ery "own "epen"ing on what we hear% what we see. &hate#er we see% we attach so
much importance to it% we ha#e a lot o$ grasping or a#ersion% an" "ue to that we ha#e a lot o$ su$$ering.
&ith our min" whate#er our i"eas are% we !ecome #ery stuck as well% we !ecome #ery $i<ate" on i"eas.
So instea" o$ that we try to relate them with this emptiness or #oi"ness aspect o$ the "eity.

*ctually it is sai"% i$ we can maintain these three% then we are keeping our samaya as #a(rayana
practitioners. To remem!er that oursel#es an" that o$ others ' the !o"y is the !o"y o$ the "eity% the
speech is the mantra% the min" is the $i#e wis"oms. That alone co#ers all our commitments o$ samaya as
#a(rayana practitioners.

&hen we regar" e#erything as or"inary% it is not as i$ we were trying ' this is actually a $alse perception '
it is not as i$ we were trying to create something that is arti$icial. Its actually seeing things as they are%
seeing things as sacre"% the way they truly are. )ut !ecause we ha#e o!scure" them through our impure
perception% through like all o$ the layers that are co#ering% our concepts are co#ering% we "ont ha#e a
clear #iew% so now we are trying to i"enti$y what is truly there.

So the !ene$its o$ the kyerim an" "/ogrim are in this way% it co#ers our samaya an" also "e#elops our
shine. Shine is #ery much part o$ all o$ our ,a(rayana practices% shine means we "e#elop a sharp min"%
more clarity% gra"ually we !ecome a!le to $ocus our min".

It is also sai" that the "i$$erent stages o$ the "e#elopment stage% the kyerim% is relate" to "i$$erent stages
o$ the !ar"o. So that it helps to puri$y "i$$erent phases in the !ar"o an" $or our ne<t re!irth. The "i$$erent
phases% when you are #isualising a see" sylla!le% an" the "eity appears $rom a see" sylla!le or you
yoursel$ appear $rom a see" sylla!le% or when you #isualise the lotus seat o$ the "eity% the moon% the
palace etc% the shape o$ the "eity. *ll o$ these aspects are relate" to "i$$erent phases o$ the !ar"o an" are
sai" to help to puri$y% when the lights are ra"iating out etc.

So the kyerim puri$ies ten"encies to see e#erything as or"inary. Instea" we will relate to others as
!u""has% we relate to the #oi"ness aspect. *n" also it puri$ies the ten"ency to !e re!orn simply !eing
pushe" !y karma. Instea" we "e#elop this strong i"entity relating with the "eity an" its #arious aspects.

It helps us also at the moment o$ "eath. I$ we are $amiliar with #isualising oursel#es as the "eity% this will
help us not to panic% not to !e a$rai". &e can i"enti$y with the "eity at the time o$ "eath an" then it helps
us to "e#elop the :ualities o$ the "eity.

Then when you ha#e the "/ogrim aspect% its sai" that this is the wis"om aspect% it is translate" as the
completion phase. There is only a #ery short part o$ that in these practices% when the "eity "issol#es an"
you are meant to rest in that state o$ "issolution $or a short perio". Its sai" we shoul" rest in the state o$
clarity an" #oi"ness. Really one is meant to rest in the natural state o$ the min"% an" !ecause we are not
a!le to "o that really #ery clearly or #ery long% e#en we are attempting to "o it% its goo" we are trying to
"o it !ut we are not #ery capa!le o$ maintaining it.

So (ust $or $ew moments we try to rest in that state o$ no thoughts% an" it says+ whene#er thoughts start
to mani$est% we start to get !usy or our min" starts to !et !usy again% thats when one continues chanting
or whate#er comes% a$ter the "issolution you ha#e the "e"ication prayers. *n" when we are #isualising it
is sai"% we shoul" try to ha#e the clarity% "e#elop clarity% also the purity in a sense that we are aware o$
the :ualities o$ the "eity an" we shoul" try to ha#e the pri"e o$ !eing the "eity. Its calle" #a(ra pri"e.

These are the three aspects relate" to #isualisation. The #a(ra pri"e means that we try to really ha#e the
con$i"ence o$ thinking 6I am Tara% I ha#e the :ualities o$ Tara.7 These three things are always
recommen"e"% an" our #isualisation shoul" !e not soli"% !ut more like a rain!ow4 appearing clearly like a
rain!ow !ut empty% not soli". 9o you ha#e any :uestions a!out this8

Juestion+ &oul" you e<plain the #isualisation o$ Tara "uring the praises8

Lama Kangmo+ 0irst time when you "o the praises% you #isualise Tara with her han" in a mu"ra o$
!estowal. 5er han" is on her right knee with her palm upwar"s% !estowal o$ :ualities.

The secon" time the han" is turne" o#er% still on her knee with the palm "own an" it is in the protection
mu"ra. There you imagine that the palm is ra"iating light o$ protection an" you can think o$ it a!o#e
yoursel$ an" all !eings% she is hol"ing her palm in the protection mu"ra.

The thir" time it "oesnt mention her mu"ra% it (ust mentions that $rom her right toe wis"om amrita $lows%
it enters you $rom the crown o$ the hea" an" $ills you up an" you $eel that it enriches you with all the
:ualities o$ Tara. 1ou are really meant to $ocus on that when you recite the praises.

So its not so much a!out thinking a!out each Tara% Im not so sure that its really #ery use$ul $or me to go
through the 2B Taras. 1ou can (ust rea" it.

J+ &here you start the praises8

L.K.+ 0irst time+ 6=m (et3sun3ma pa3ma "rol3ma la cha3tsal3lo27 then you go 6cha3tsal ta3re nyur3ma pa3
mo7. I$ you recite the praises (ust !y themsel#es% you recite the $irst line+ 6=m (et3sun3ma pa3ma "rol3ma
la cha3tsal3lo27 an" then you skip the $irst #erse an" then you go to 6cha3tsal "rol3ma nyur3ma pa3mo7.
1ou actually skip the $irst #erse4 its not part o$ the 2B Fraises. &hen you "o the pu(a% you recite the
whole thing. ?ust when it is recite" as a "okpa its le$t out.

J+ 1ou sai" that the actual practice is more concentration on the praises rather than the mantra
recitation8

L.K.+ )ut the mantra is actually wo#en into the praises as well. I think in the ne<t session we look a !it
more o$ the practice% yes% you "e$initely recite the mantra as well.

J+ 5ow long you woul" "o the mantra8
L.K.+ There is no speci$ic% whate#er time you ha#e. There is a speci$ic num!er $or the praises. In the te<t it
tells you+ two times% three times an" se#en times% !ut I think o$ten its "one one% two an" three times%
!ecause it takes long time. 1ou can "o the mantra $or one mala or three malas% !ut it "epen"s on time
more than anything else.

J+ &oul" you "o pu(a in the morning an" praises at night8
L.K.+ This is also a matter o$ what people can manage. It "epen"s on how you "o it% what is !ene$icial an"
what is !etter. Its not that it is not goo" enough to "o the praises% that is also goo". 1ou coul" "o the
praises% you coul" "o some o$ the mantras% I mean that is $ine% its $ine to "o (ust the praises o$ Tara% they
are o$$icially "one like that% on their own. So% $or each one o$ you its more a matter that you nee" to look
at how much time you ha#e at home% when you lea#e $rom here to "o practice% can you actually manage
to "o Tara practice "aily% its a sort o$ situation where you ha#e to a"(ust. I$ you can "o Tara pu(a% its #ery
goo" to "o it% !ut its also a lot o$ recitation% i$ you are new to it.

J+ &hat are the three Thatnesses in the last #erse o$ the praises8
L.K.+ Three aspects o$ the nature o$ things or a!solute truth. They are emptiness% a!sence o$ inherent
characteristics an" $ree"om $rom attachment% this is what is re$erre" to as the three3$ol" Thatness.

J+ &oul" we #isualise what we recite while "oing the praises8
L.K.+ 1ou woul" #isualise Tara a!o#e. I think a$ter the !reak I go through a little !it how to me"itate on
Tara.

J+ &as Tara not much practise" !e$ore BG
th
century8
L.K.+ 1es% !ut its (ust this particular te<t that we are using Hwhich was $oun" thenI. ;o% it has !een
practice" all throughout% actually.

J+ &oul" you say more a!out why has Tara !een !ecoming more important recently8 &hy is it
encourage" more now in all the centres8

L.K.+ *s $ar as Im aware Tara has always !een important. )ut I know at certain times% i$ there are "i$$icult
times happening or o!stacles% o$ten we are aske" to "o the Tara pu(a. I remem!er once *kong Rinpoche
aske" all the centres to "o Green Tara pu(a% !ecause there were certain "i$$iculties. I think it has always
!een #ery important% the way you look !ack% when you rea" a!out the history o$ Tara% it has always !een
practice" a lot% like it says in all the "i$$erent monasteries its one o$ the most common an" most a#aila!le
practices.

I think nowa"ays% this terma not !eing #ery ol"% couple o$ hun"re" o$ years% it is not seen as !eing #ery
ol" $or a terma% may!e it means that its nee"e" at this time% !ut it also gi#es people $aith. I think part o$
the thing with the termas is% when something is new an" $resh there is a strong connection with it.

I think a lot o$ people know a!out this% in ;epal there is this sel$3arising Tara that has !een appearing%
may!e last L0 ' 40 years it has !een appearing on a rock% e#en less than that. I remem!er rea"ing
someone like )ar"o Tulku% he was #isiting this place in ;epal% #ery near o$ a Guru Rinpoche ca#e outsi"e
Katman"u. *n" in the se#enties there was no Tara there. Then gra"ually% gra"ually Tara has starte"
emerging $rom the rock. ,ery% #ery gra"ually it has !een !ecoming more an" more clear. *n" now there is
(ust per$ectly clear Tara there. *n" no!o"y knows how this has come% its one o$ these miracles that "o
happen+ sel$3arisen Tara.

So the acti#ity is there% may!e its some $orm o$ terma or $orm o$ acti#ity o$ Guru Rinpoche% $rom his
staying in that place in his time% or the acti#ity o$ Tara showing us that it works. It actually works% helping
us to ha#e $aith in Tara. *ll these miracles are there% I think% to gi#e us $aith. *n" may!e also that certain
times there are more "i$$iculties% !ut in a way% I think there has always !een "i$$iculties% Taras acti#ity
must always ha#e !een necessary% throughout the times. So% e#en i$ we think this is a "i$$icult age% I think
there ha#e always !een pro!lems in "i$$erent parts o$ the worl"4 there ha#e !een wars% countries
con:uering other countries an" they all nee" help. I think Tara is (ust continuously appearing.

J+ Hinau"i!leI
L.K.+ The praises8 I think the way it has !een accepte" to "o it now is one% two an" three times% e#en
though in the te<t it is sai" its recommen"e" they are "one two% three an" se#en times. This is really only
!ecause o$ the language% here an" in many centres people are not use" to "o it #ery $ast% so its "one one
two an" three times. Two% three an" se#en times is the way it shoul" !e "one. In general its "one almost
like "oing a mantra% its recite" #ery $ast. 1ou can "o one% two an" three times.

I$ you are "oing it as a session% then you can "o two% three an" se#en times. I$ you are "oing it like the
Ti!etans are "oing it4 they recite it (ust any time% like I was saying% i$ you are on the $iel"s or in a car or in
a !us% you "ont ha#e to count then how many times you are "oing it. Its (ust on your tongue
automatically. =n the other han"% i$ you are in a $ormal session% there are certain "irections important to
$ollow.

J+ *t the !eginning you were talking a!out creating an enlightene" man"ala. I "ont un"erstan" what that
means.

L.K.+ >an"ala means the area o$ acti#ity. 1ou coul" say $or e<ample the man"ala o$ *kong Rinpoche an"
Lama 1eshe together here woul" !e all o$ the Samye Ling an" Samye 9/ongs. 1ou coul" talk a!out that
as a man"ala.

)ut then you talk a!out it also in a $orm o$ a "eity% $rom pure point o$ #iew we talk a!out e#erything
!ecoming the man"ala o$ the "eity% an" that has to "o with i"enti$ying with the purity aspect% rather than
the impure aspect. *t that point one simply $orgets a!out or"inary appearances an" thinks e#erything
"issol#es into #oi"ness. 0rom that one reappears or the "eity reappears% all !eings !ecome the "eity% the
place one is in% !ecomes the palace o$ the "eity% all the soun" !ecomes the soun" o$ the mantra. That is
in a way what you call the man"ala.

Sometimes in practice you ha#e #ery clear "escriptions a!out that% what it looks like% what the palace
looks like an" all o$ that. Sometimes you "ont ha#e #ery "etaile" "escription an" it is (ust% you coul" say a
$eeling% one can ha#e a $eeling o$ that. )ut really in essence it relates to i"enti$ying with purity rather than
neurosis.

)reak.

0or the last part o$ the session we look more how to actually "o the practice% !ecause i$ you are not
$amiliar with how to "o the practice% there wont !e #ery much !ene$it2 So we !etter make sure you are
clear a!out how to "o the practice% not in great "etail !ut in general o#er#iew. So i$ you are going in the
Tara pu(a here in the morning% you will ha#e partly a sense o$ how you shoul" practice% without
necessarily all the "etails.

The practice starts as always with re$uge an" !o"hicitta. This is in all o$ your ,a(rayana practices. 9uring
the re$uge you can imagine Tara in $ront o$ you an" you think you take re$uge in Tara as a representation
o$ Three ?ewels an" Three Roots. 1ou "ont ha#e to think o$ the whole re$uge tree% !ut you (ust think Tara
in $ront.

)est is% whene#er you "o a practice like this% you ha#e a picture% a small picture in $ront o$ you% so you
know what Tara looks like. Its easier $or the #isualisation. So we #isualise Tara in $ront o$ us in space an"
we take re$uge an" then we "e#elop !o"hicitta% we want to achie#e enlightenment $or the !ene$it o$ all
!eings. *$ter that there is a se#en3!ranch prayer.

The se#en3!ranch prayers are part o$ many practices. The se#en !ranches are always the same% !ut there
are long an" short se#en3!ranch prayers. They are always to gather accumulations. I$ you remem!er we
talke" a!out the $i#e paths% so we are at the path o$ accumulation. That means we want to spen" as
much time an" as much $ocus an" energy as we can on gathering the accumulations. That means we
want to $ocus on making o$$erings% $ocus on all the "i$$erent !ranches o$ the se#en3!ranch prayer !oth in
our practice an" in general li$e% in our acti#ities.

The se#en !ranches are also sai" to re"uce our negati#e emotions. They are a practice or an e<ercise that
helps us to re"uce our negati#ities. 0irst o$ the !ranches is to pay homage an" make prostrations. &e are
imagining we are paying homage an" making prostrations to Tara. This counteracts pri"e. The secon"
!ranch is+ we make imaginary o$$erings% an" this counteracts gree" an" sel$ishness. Then we ha#e regret.
&e are regretting any mistakes or negati#e actions. This re"uces a#ersion an" anger. Then we are
re(oicing all the goo" actions we ha#e "one an" all others ha#e "one% this re"uces the power o$ (ealousy.
&e re:uest the wheel o$ "harma to !e turne"% that counteracts ignorance% an" then we re:uest Tara an"
her 2B aspects% all the !u""has an" !o"hisatt#as to always stay% !e present an" act $or the !ene$it o$ all
!eings. *n" this is a reme"y $or wrong #iews. Its like o#ercoming ignorance.

The last part is "e"ication% an" in a way the "e"ication is also part o$ generosity% counteracting gree" an"
sel$ishness% so when we are "e"icating we are gi#ing. So there is the se#en3!ranch prayer there.

Throughout Tara pu(a you will ha#e sections o$ o$$erings% sections o$ praise% o$$erings an" praises. There
are a lot o$ o$$erings !eing ma"e% again as part o$ this i"ea o$ accumulating merit. There are se#eral
places where you are o$$ering the eight o$$erings% an" there are se#eral places where you are o$$ering a
man"ala o$$ering. 5ere% whene#er there are o$$erings% we !asically think we are making mental o$$erings
to Tara an" all the !u""has an" !o"hisatt#as as a way o$ o#ercoming our attachment.

The eight o$$erings are the "rinking water% washing water% $lowers% incense% lights% per$ume% $oo" an"
music. These are the o$$erings that you see o$ten on the shrines+ o$$ering !owls with all the $lowers etc.
These are the sym!olic o$$erings that are o$$ere" an" o!#iously it is not as i$ the )u""ha ha" tol" us he
nee"s o$$erings !ut they are $or us to o#ercome our attachment an" to generate generosity.

)ut it also sym!olises% $or e<ample the "rinking water% the $act that we are o$$ering "rinking water is a
sym!ol or re:uest that all !eings will :uench the thirst $or the "harma% satis$y all their nee"s $or the
"harma. So in a way the o$$erings can also !e interprete" as a sym!olic o$$ering. &hen there is the water
$or !athing% it represents the remo#al o$ impurities o$ the "e$ilements. ;ot (ust !athing the !o"y o$ the
!u""has% !ut it represents the remo#al the impurities o$ "e$ilements o$ our min".

=$$ering o$ $lowers is the !eauty an" richness o$ the "harma. The incense% generally its sai" it represents
the pure $ragrance o$ right con"uct% an" the light represents clearing away the "arkness o$ ignorance.
Lights clear away the "arkness o$ ignorance. In that way we can think howe#er you want to% howe#er you
$eel you can relate to the o$$erings. 1ou think o$ them in that way% !ut throughout the practice there are a
lot o$ o$$erings.

There is a man"ala o$$ering% where you think you o$$er the whole uni#erse4 e#erything that the uni#erse
contains is within that o$$ering.

In general there are $our sections o$ o$$erings an" $our sections o$ praise. )e$ore we "o the praises to
Tara there are the eight o$$erings an" the man"ala o$$ering.

J+ &hat "o the rest o$ the eight o$$erings represent8

L.K.+ The per$ume water represents the "e#elopment o$ our own purity% !ecoming $ree $rom mistakes% the
$oo" is the $oo"% nourishment o$ "harma% an" music is the soun" o$ "harma. It all relates the "harma
teachings.

Then we also think that we oursel#es !ecome Tara. This is a me"itation where you
ha#e !oth what is calle" the sel$ #isualisation an" the $ront #isualisation. It says that
instantaneously we !ecome Tara an" we "ont think o$ a !o"y like $lesh an" !loo"% we
think it as an appearance like a rain!ow% appearing !ut empty% transparent. *n" we
think in our heart is a green letter tam D"rawing on the le$tE. Tam is the see" sylla!le o$
Tara. Its a Ti!etan sylla!le4 i$ you are not aware o$ it some!o"y can "raw it $or you.
&e think that $rom this tam lights ra"iate out an" in#ite Green Tara in space in $ront o$
us.

It means we oursel#es are Tara an" now we also ha#e Tara in $ront% Tara surroun"e"
with the 2B aspects. So there is Tara an" the 2B aspects an" there are also all the
!u""has an" !o"hisatt#as% the yi"ams% "harma protectors% all the "eities that we ha#e
in the re$uge tree% they are there surroun"ing Tara with the 2B aspects% who are the
central $igures.

&e think that now we are Tara% an" we ha#e Tara in $ront% throughout% up until the mantra it remains like
that% you stay as Tara an" Tara is in $ront as well. Throughout all the o$$erings an" the praises you ha#e
the sel$ an" $ront #isualisations.

1ou make o$$erings an" praises. *gain it says that the main point in this practice is to recite the 2B
praises% an" we praise all the "i$$erent aspects o$ Tara. 0or the $irst praises% like I sai" !e$ore% the right
han" o$ Tara is outstretche" on her right knee% this is mainly thinking o$ the $ront #isualisation. &e are
mainly $ocusing on the $ront #isualisation. The right han" is outstretche" on the right knee in the mu"ra o$
Supreme Gi#ing o$ )estowal o$ *ccomplishments.

Then $or the $irst time we recite the praises. ?ust !eing aware o$ Tara in $ront% #isualising Tara in $ront
with that mu"ra% #isualising all the surroun"ing% i$ we can !e aware o$ the presence o$ Tara like that. Then
again% a$ter we ha#e recite" the praises we make the eight o$$erings an" the man"ala o$$ering. &e $eel
that all o$ that is presente" to Tara in $ront. *ll these eight o$$erings that were mentione" !e$ore% we
imagine they are all o$$ere" to Tara an" !u""has an" !o"hisatt#as. The man"ala o$$ering o$ the whole
uni#erse is o$$ere" to Tara.

Then again we recite the praises% an" now we think that the right han" o$ Tara is turne" aroun" $acing
"ownwar". In a way it is place" a!o#e us% the mu"ra o$ gi#ing re$uge or protection. &hile we recite the
praises we really $eel we are getting this protection $rom $ear an" then we recite the praises two times.

*$ter the praises we repeat the eight o$$erings% we imagine they are presente" to Tara% to 2B aspects% an"
to !u""has an" !o"hisatt#as in $ront4 an" also the man"ala% the whole uni#erse% is again o$$ere". Then
we "o the praises $or the thir" time% this is where we woul" normally "o it se#en times. This is the last
time roun" it comes in the te<t. *n" here there is a little e<tra #erse that we recite.

&e #isualise that $rom Tara in $ront o$ us ' an" we can also think i$ we want o$ all the 2B aspects o$ Tara
' $lows nectar through the crown o$ our hea"s an" $ills us up completely% so we recei#e all the !lessings o$
Tara. &e imagine a stream o$ amrita entering us through the crown o$ our hea"% $ills the !o"ies o$
onesel$% an" we can also think o$ others that nee" protection% we can think ne<t to us are the !eings% we
think it also enters their !o"y% an" it $ills us up with a !lessing% so it $ills us with (oy% with wis"om%
compassion% $earlessness. &e $eel #ery warm% #ery pleasant $eeling% !liss$ul. &e shoul" try an" imagine
that% as we are reciting the prayers. Try to ha#e the $eeling o$ !eing $ille" up with all those :ualities% e#ery
single aspect we can think o$ that we want to "e#elop through the Tara practice is entering us at that
time.

I$ we woul" ha#e "one it complete% we woul" ha#e "one the praises two times% three times an" then
se#en times. Like that% or one% two an" three times.

*$ter that you are actually reciting a continuation o$ the praises% which is calle" the )ene$its o$ Tara. It
comes at the en" o$ the praises% an" you recite a short prayer here% which says+ 6?et3sun pa3ma "rol3ma
che chen3no (ig3"ang "ug3nal kun3le chap3tu sol.7 Its a supplication to Tara saying+ 6Tara please take care
o$ us% think o$ us% take care o$ us% protect us $rom all $ear an" su$$ering.7 So its a supplication.

*n" then reciting a$ter that the !ene$its o$ the practice% which is saying+ whate#er we wish $or% may it !e
accomplishe". >ay we accomplish $earlessness% may all our negati#ities !e paci$ie"% o#ercome all
"i$$iculties #ery swi$tly% may we accomplish e#erything that we wish $or% such as wealth or ' it says i$ we
want a son% then we get a son% i$ we want a "aughter we get a "aughter% i$ we want stu"ents we get
stu"ents% i$ we want wealth% we get wealth. The i"ea is that whate#er we wish $or% may it !e swi$tly
accomplishe" an" may all o!stacles !e o#ercome an" "e$eate".

Then in the te<t a$ter that there is a torma o$$ering. In the "aily practice you coul" lea#e out the torma
o$$ering or i$ you ha#e the torma you can o$$er torma% or you can also o$$er something like ha#e a plate o$
cakes an" little sweets that coul" represent the torma. Some people who "o that an" they are not $amiliar
with the torma making% they ha#e a little plate with sweets% an" i$ they "o it e#ery "ay% "aily% they a"" a
little !it% they a"" something to the plate. I saw Lama Lo"ro in )irmingham% he has it like that% so you
"ont ha#e to spen" the time on the torma making. I$ people are working an" you "ont ha#e a lot o$ time.
In the monastery you woul" "o it with a proper torma% !ut it is possi!le to "o it without torma% then you
o$$er something sym!olic instea".

The torma represents in a way the "estruction o$ all our negati#ities+ !elie$ in a sel$% ha!itual patterns%
sel$ishness. The $act o$ o$$ering this is like o#ercoming that% it is a representation o$ o#ercoming
sel$ishness% sel$3cherishing negati#ities% an" its o$$ere" again to Tara an" the whole retinue in $ront. Thats
$ollowe" !y prayers $or $ul$ilment o$ wishes. Its o$ten like that+ you make an o$$ering an" then a$ter that
you re:uest $or the things that you woul" like to happen% such as long li$e% goo" health% accomplishment%
wis"om% knowle"ge% all the :ualities etc.

Then it is $ollowe" !y praise to Tara remin"ing us o$ the :ualities o$ Tara. There are more o$$erings as well
an" then wishing prayers.

&hen we talk a!out these practices% i$ we look at our own me"itation% whate#er we "o% all o$ it has to "o
with accumulation o$ merit an" puri$ication o$ negati#ities. *ll the wishing prayers% when we "o recitation%
are connecte" with accumulation o$ merit an" puri$ication. So its not (ust like as i$ we were re:uesting
some!o"y something% gi#e us something% we are trying to put oursel#es in the right $rame o$ min"% to
remem!er what is really !ene$icial% to try an" $ocus what is really !ene$icial to $ocus on.

*t the en" o$ the wishing prayers you ha#e a short part $or the mantra recitation. &hat happens $or the
mantra recitation is that all o$ the $ront #isualisation% Tara that has up until now !een in $ront an"
surroun"e" !y the 2B aspects an" with all the !u""has an" !o"hisatt#as% now Tara "issol#es into light
an" merges into yoursel$ as Tara. 1ou are still Tara% !ut now the $ront Tara merges into you% (ust !e$ore
the mantra recitation. *gain with that you $eel that all o$ the compassion an" realisation an" acti#ity o$
!o"y% speech an" min" o$ Tara an" the 2B aspects% they !ecome part o$ yoursel$ as Tara. &e were
alrea"y Tara% !ut we are !ecoming enriche"% through this we are !ecoming e#en more Tara% e#en more
$ull o$ :ualities% e#en more con#ince" that we are $ull o$ :ualities. &e are insepara!le $rom Tara.

Then we recite the Tara mantra+ om tare tuttare ture soha. &hile you recite the mantra there are a $ew
"i$$erent ways o$ me"itating. 9uring the mantra recitation its recommen"e" that you can try an" #isualise
or !e #ery clear a!out i"enti$ying with Tara. Like an appearance o$ a rain!ow !ut without su!stantiality%
we $eel sort o$ ma"e o$ light% we $eel that we are Tara. &e can try an" $ocus on that% $ocus #ery clearly on
onesel$ as !eing Tara in this light $orm% is one way.

Then you can also think o$ the sylla!le tam in your heart+ light ra"iates $rom this tam% it ra"iates out in all
"irections% it ra"iates outwar"s an" upwar"s an" you think it ra"iates out to all the Fure Realms an"
makes o$$erings to all the !u""has an" !o"hisatt#as. Its not that you ha#e to #isualise them there% you
(ust think all those pure realms are always there.

Limitless o$$erings ra"iate out. In $act it says+ 60rom the tips o$ the light rays o$$erings are emanate".7
&hate#er one can think o$% o$$erings to all !u""has o$ the three times are ma"e. *n" then the light
returns charge" with all their !lessings. It merges into us an" we recei#e the !lessings o$ all the !u""has.

*n" we also imagine that this light $rom our heart ra"iates out to all the !eings in the si< realms. In a way
with the !u""has we think it ra"iates upwar"s an" now with the si< realms it ra"iates "own an" out to all
the si< realms% to all the !eings there. &e $eel that it reaches them an" protects them $rom all their $ears
an" su$$ering% as it gets into contact with all the !eings in go" realms% (ealous go" realm% human realm%
animal realm% hungry ghost an" hell realms. It relie#es all their su$$ering an" it esta!lishes them on the
spiritual path an" makes a connection $or them% $rees them $rom su$$ering an" $ear.

&e can also simply listen to the soun" o$ the mantra% rest our attention clearly on the soun" o$ the
mantra% or we can think o$ the meaning o$ the mantra% concentrate on the mantra itsel$. The mantra itsel$%
i$ you translate it means something like 6The Swi$t =ne7% which is Taras name relating to Taras acti#ity.
Tuttare means 6protecting $rom $ear7% a :uality o$ Tara% an" ture relates to accomplishing our wishes in
the "harma% meaning accomplishing our spiritual practice an" eliminating all the negati#ities an" also
achie#ing all the goo" :ualities to help others.

So you can choose !etween these "i$$erent ways o$ $ocusing while you recite the mantra. This is all the
"e#elopment stage% the kyerim% an" at the en" you ha#e the "/ogrim% the completion phase.

*$ter the mantra $irst you recite the hun"re"3sylla!le mantra three times to puri$y any mistakes% an" there
is a short prayer to puri$y any mistakes in our #isualisation or me"itation. *n" then there is a "issolution o$
onesel$ as Tara. So you think that you yoursel$ as Tara% you "issol#e $irst into the tam in the heart% an"
then the tam "issol#es into #oi"ness% an" then you rest $or $ew moments in that state o$ clarity an" no
thought. Thats what we call the "/ogrim.

Then a$ter that you ha#e "e"ication prayers% so we are "e"icating the merit to all !eings an" there are
"i$$erent en" prayers% long li$e prayers to the lineage etc.% "e"ication.

That was really like a #ery !rie$ instruction in the Tara practice% :uite $ew o$ you were un$amiliar with the
Tara practice% so i$ you go to the pu(a% you ha#e a sense o$ what you are meant to $ocus on. It is really a
com!ination o$ o$$erings an" praises. 1ou think you are Tara an" Tara is in $ront% an" you are presenting
all these o$$erings an" praises to Tara. 1ou $ocus "uring the praises on the amrita etc.

9o you ha#e the :uestions at the en"8 *ctually some!o"y aske" a!out the eight $ears. Generally they are
classi$ie" as eight $ears an" they are represente" !y eight animals% so I sai" that I woul" let you know
what the meaning is.

It says Tara protects $rom the $ear o$ elephants. These are animals that woul" ha#e !een in In"ia at the
time% when this was practice" in In"ia. So it says Tara $rees !eings $rom the "anger o$ elephants an" this
actually is interprete" as it $rees us $rom ignorance. -lephant is representing ignorance. The elephants are
:uite "angerous at certain times o$ the year% they rampage an" attack (ust a!out any!o"y who gets in
their way.

The ne<t one is the $ear o$ lions. The lion represents here pri"e% o#ercoming pri"e. The ne<t is a
poisonous snake% an" that represents (ealousy. Then it talks a!out water% literally it says+ 6The water o$
the ri#ers7% an" this is interprete" as meaning attachment% !oth physical an" mental aspects o$
attachment.7 So the water o$ the ri#ers re$ers to attachment% grasping.

The ne<t one is the $ear o$ $ire% an" that represents the $ire o$ anger an" hatre". Then it is mentione" the
$ear o$ ghosts. The ghosts here is interprete" as meaning "ou!t. The ghost o$ "ou!ts% ha#ing "ou!ts an"
con$usion.

There is a $ear o$ iron chains% which represents the grasping "esire. Grasping% more intense than the
attachment. *n" the last one is the $ear o$ thie#es. -rroneous philosophies are the thie#es. It is similar to
wrong #iews. These are the eight $ears that are mentione". 9o you ha#e :uestions8

J+ .an you e<plain the #isualisation while you are reciting the mantra8

L.K.+ 1es% the $irst one was (ust !e aware o$ yoursel$ as Green Tara. ?ust #isualise yoursel$ as Green Tara
!ut in a $orm like light% appearance an" emptiness% #ery clearly an" ha#ing all the $orm an" clear
representation% !ut not soli". I"enti$ying. 1ou really ha#e a sense that you are Tara.

The secon" one is the lights going out. This co#ers !oth the lights ra"iating out to all the )u""has with
o$$erings% an" lights ra"iating out to all !eings% puri$ying all their negati#ities an" su$$ering.

Thats like one% you can "o $irst the o$$erings to the !u""has an" the all !eings% i$ you like% !ut this is
actually #ery common% you come across this in many o$ the #isualisations% this thing o$ making o$$erings
an" puri$ying su$$ering.

The thir" one is that you are aware o$ the literal meaning o$ the mantra or else you can $ocus on the
soun" o$ the mantra. I$ you are reciting it lou"ly (ust resting your min" on the soun" o$ the mantra or
concentrating on what it means% as you recite it.

J+ 9oes the mantra rotate8

L.K.+ ;o. Its not e#en mentione"% you "ont #isualise it% you #isualise the tam.

J+ Is the light green8

L.K.+ 1es. Green represents swi$t acti#ity an" it is the i"ea that green is ma"e o$ many other colours%
e#erything comes together in creating this green colour% e#erything is accomplishe" to green. It is
sym!olising swi$t acti#ity.

J+ In the o$$erings it says 2shapta tratitsa2 &hat is tratitsa8

L.K.+ It means 6please accept7. Tratitsa soha% soha means 6so !e it7. Flease accept all these o$$erings.
)en/a% when there is 6!en/a7% it means it !ecomes a pure o$$ering% not (ust an or"inary o$$ering !ut a #ery
pure in"estructi!le su!lime o$$ering. 1ou say. 6=m aria tara sapari#ara27 *ria tara is a name o$ Tara% an"
sapari#ara means+ along with your entourage% so it means Tara along with all the other aspects.

J+ 1ou sai" that the light going out is green8

L.K.+ 1es% o$ten when it says green% it may ha#e a tinge o$ the other colours% too% !ut its mainly green.

J+ Hinau"i!leI
L.K.+ The music is also (ust an o$$ering% really. 1ou can simply imagine it as an o$$ering o$ music. -ach pu(a
has a tra"ition how to play the music etc. In the Tara pu(a e#ery!o"y can play the !ell. Sometimes only
one person plays the !ell an" "amaru% sometimes you play !ell alone% sometimes you play !ell an"
"amaru% so with the Tara its (ust the !ell an" you hol" the "or(e. It represents skil$ul means an" wis"om
in itsel$% the !ell an" "or(e% !ut you are o$$ering music.

J+ .oul" you tell something more a!out the "issolution8

L.K.+ In the "issolution you imagine that you yoursel$2 up until now "uring the mantra recitation you are
imagining yoursel$ as Tara with the tam in the heart. ;ow you imagine that you "issol#e% an" you
normally imagine% when a "eity is "issol#e" you "issol#e simultaneously $rom the top "ownwar"s an" the
!ottom upwar"s% into the sylla!le. ;ow you think you ha#e the tam. Then the tam "issol#es $rom the
!ottom up. ?ust $rom the !ottom up until the na"a is le$t like a little threa" an" then that "issol#es. Then
you rest in that state. Its like e#erything !ecomes $iner an" $iner% till there is (ust that little threa" le$t.
Then you "issol#e that an" rest in the state o$ clarity% #oi"ness. The i"ea is% we try to rest in a state with
no sense o$ 6I7% !ut still !eing clear. Its not a sleepy or "ull state% !ut clear state !eing #ery present% not
ha#ing a lot o$ mental acti#ity.

In a way we are training also in that. 1ou can see it as a training% e#en i$ we $eel that may!e we "ont
ha#e that clearly there% we still try an" you are e<perimenting.

&hen you are "oing the practice on your own% you can spen" a !it more time on the "issolution. Its
always "i$$erent to "o the practice !y yoursel$ or to "o it in a pu(a together with many people. In that pu(a
normally there is not a lot o$ emphasis on the "issolution% Mcause you cant really "o that as a group
together #ery much. In the pu(a you go :uite :uickly o#er% !ut on your own you can spen" more time on
that.

J+ Hinau"i!leI
L.K.+ It "epen"s when you are "oing it. I$ you are not sitting "own an" me"itating% you might not !e a!le
to #isualise #ery much% you can (ust ha#e a sense o$ the presence o$ Tara. I$ you are actually sitting an"
"oing it% then you can "o the same #isualisation+ think you are Tara an" Tara is a!o#e or in $ront.

J+ Is the nectar also green8

L.K.+ ;o% I think the nectar is clear or white. It "oesnt really gi#e a colour Hin the commentaryI% !ut you
woul"nt think o$ it as green% may!e similar to that o$ 9or(e Sempa.

J+ &hat is the meaning o$ the mantra8

L.K.+ =m tare tuttare ture soha. The om itsel$ represents the !o"y% speech an" min" :ualities o$ all the
!u""has. ?ust !y the soun" om. *n" tare is translate" as the Swi$t =ne% tuttare means protecting us $rom
all $ear% an" ture represents $ul$ilment o$ our spiritual path. *n" that really represents the i"ea that we
want to puri$y whate#er nee"s to !e puri$ie" an" we want to accumulate whate#er nee"s to !e
accumulate". >eaning we want to puri$y all our negati#ities an" we want to "e#elop all o$ the positi#e
:ualities. *n" soha (ust means so !e it% may it !e like that.

J+ &oul" you recite the mantra out lou"ly or so$tly8

L.K.+ So$tly% not #ery lou" !ut so$tly% to yoursel$.

&e will "e"icate the merit.