Toh 726The Tantra on the Origin of All Rites of Tārā, Mother of All the Tathāgatas

Summary

In this scripture of the Action Tantra genre, the Buddha gives instructions to
the bodhisattva Mañjuśrī on the rituals and mantras associated with the goddess Tārā. The
tantra includes a description of Tārā, a nine-deity maṇḍala and related initiations, and a
litany of ritual practices associated with the four activities.

Acknowledgements

Translated by Samye Translations under the guidance of Phakchok
Rinpoche. The translation was produced by Laura Dainty with the assistance of Khenpo
Tsöndrü Sangpo. Oriane Lavolé checked the translation against the Tibetan and edited it.
Paul Thomas checked all the mantras and their variants. Stefan Mang and Oriane Lavolé
wrote the introduction.

The translation was completed under the patronage and supervision of 84000:
Translating the Words of the Buddha.

Introduction

The Tantra on the Origin of All Rites of Tārā, Mother of
All the Tathāgatas (hereafter The Tārā Tantra),
is a tantra of the Action Tantra (Kriyātantra) class that offers a wealth of instructions on the rites
associated with the goddess Tārā. Tārā, whose name can be translated as “Savior,” is
revered in diverse Buddhist communities for her ability to quickly respond to the needs
of supplicants facing worldly and spiritual dangers. The worship of Tārā in India can be
traced to at least the sixth century ce, and since at least
that time Tārā has become one of the most popular deities in the Buddhist pantheon.

In the Degé Kangyur, The Tārā Tantra is part of a
set of eight action tantras specifically dedicated to the goddess Tārā. In his Introduction to the Buddhist Tantric Systems (rgyud
sde spyi’i rnam par gzhag pa rgyas par brjod pa), Khedrup Jé (mkhas grub rje, 1385–1438), a close disciple of Tsongkhapa
(tsong kha pa, 1357–1419), singles out The Tārā Tantra as the most important Tārā tantra of the genre
in Tibet at the time.

The Tārā Tantra is framed as a dialogue between
the bodhisattva Mañjuśrī and the Buddha Śākyamuni that is divided into thirty-five
chapters on specific themes and ritual topics. Chapter 1 opens with a description of the
location and audience, followed by the invocation of the goddess Tārā and her arrival.
Chapter 2 focuses on the initial worship of Tārā, which is followed in chapter 3 by a
presentation of the famous Praise to Tārā with Twenty-One Verses of
Homage. Chapters 4 and
5 describe a maṇḍala of nine Tārās and their respective initiations. Chapter 6 presents
a veritable catalog of ritual instructions and a long list of mantras. Chapters 7 to 11
are concerned with the rituals for accomplishing the four activities: pacifying
(śānti), increasing (pauṣṭika), enthralling (vaśīkaraṇa), and assaulting (abhicāra). Chapters 12 to 16 establish Tārā as
the mother of each of the five buddha families, and chapter 17 describes a fire offering
ritual. The following seventeen chapters (18–34) provide brief instructions on making
talismanic circles (cakra) for such
purposes as protection, enhancement, and the expulsion of enemies. The final chapter
(35) provides a versified list of the samayas and vows for these rites. Taken together, the topics of
The Tārā Tantra serve as a comprehensive collection of
rites that take Tārā as their primary deity. As the Tibetologist Stephan Beyer pointed
out in his overview of the cult of Tārā, The Tārā Tantra
“is the closest thing we have to a complete textbook on the practice of Tara’s
[sic] cult.”

There is, at present, no known Sanskrit witness for The
Tārā Tantra, nor is there an extant Chinese translation. It is also not
recorded in the Denkarma (ldan dkar ma) or
Phangthangma (’phang thang ma ) inventories of
translations compiled in ninth-century Tibet. According to its colophon, The Tārā Tantra was translated by the Tibetan translator Chökyi
Sangpo (chos kyi bzang po) and the Indian scholar
Dharmaśrīmitra. Stephan Beyer argues that the name of this Tibetan translator
corresponds to the translator Chel Lotsāwa Chökyi Sangpo (dpyal lo tsā ba chos kyi bzang po, d. 1216), a contemporary of
Śākyaśrībhadra (1127–1225) during the latter’s sojourn in Tibet (1204–13). The English translation presented here is based on the Tibetan
version in the Degé Kangyur, in consultation with the Comparative Edition (dpe bsdur ma) and the Stok Palace Kangyur edition. The
text has previously been introduced and translated into English by Martin Willson.

The Translation

The Tantra on the Origin of All Rites of Tārā, Mother of All

the Tathāgatas

Chapter 1

Introduction

Homage to
noble Mañjuśrī!

Thus did I hear at one time. The Blessed One was residing in Tuṣita with
Maitreya, Mañjuśrī, Kurukullā, Parṇaśavarī, Brahmā, Śakra, and countless other
bodhisattvas, gods, and goddesses, who circumambulated him clockwise while holding up an
array of offerings beyond count, including heavenly flowers such as lotuses, water
lilies, and mandārava flowers, heavenly instruments such as conches, vīṇās, drums, clay
drums, and śūrpavīṇās, and heavenly
parasols, banners, flags, and the like. They worshiped him with clouds of diverse
offerings.

The Blessed One then entered the vajra-like samādhi that vanquishes all
opponents. The entire earth shook immediately, the maṇḍala of māras was defeated, and
the Blessed One radiated intense light in a spectrum of different colors—white, red,
yellow, green, dark blue, and a combination of colors—that purified everyone who was
suffering. Tārā, the mother of all the buddhas, then descended to the goddess
Kurukullā’s crown. At that very instant, rain showered down from the offering clouds,
and the goddess became
like the orb of the sun unobscured by clouds. The Blessed One then lauded her with this
verse of praise:

“Throughout all utterly pure realms,

Precious flowers are raining down.

Mother of all the buddhas throughout the three times,

Mother Tārā, I praise and revere you!”

At that moment, the bodhisattva Youthful Mañjuśrī draped his shawl over one
shoulder, knelt on his right knee, and addressed the Blessed One: “Blessed One, the
buddhas of the three times are so profound. How are they produced? Who says that Tārā is
their mother?”

The Blessed One replied, “Mañjuśrī, what you say is indeed true. The buddhas
of the three times are not born and do not cease; they are neither defiled nor free of
defilement, they do not increase or decrease, and are by nature nirvāṇa. Thus, they are
the very nature of all things.”

The bodhisattva Youthful Mañjuśrī then asked, “Blessed One, if the buddhas of
the three times are not born and do not cease, are neither defiled nor free of
defilement, do not increase or decrease, and are by nature nirvāṇa, how do they take
birth?”

The Blessed One replied, “Mañjuśrī, nirvāṇa is the ultimate; nirvāṇa is the
realm of phenomena. These are all synonyms for the very limit of reality.
Great compassion and relative essence are
synonyms for saṃsāra. Beyond these is the mother who gives birth to
the buddhas of the three times. Thus, she is beyond saṃsāra and nirvāṇa. Mañjuśrī, this
is why she is considered a mother.”

“Therefore, Mañjuśrī,” the Blessed One continued, “knowing the essential
nature of all things, meditate upon her. Recite the following dhāraṇī-mantra, practice
assiduously, know her qualities, and make offerings to her. Receive instructions and rid
yourself of all doubt. Apply yourself to her rites, keep her praise in mind, and reach
accomplishment by means of these different rites.”

Thus, the Blessed One taught the bodhisattva Youthful Mañjuśrī.

This was the first chapter, “Providing an Introduction
.”

Chapter 2

Offering

The bodhisattva Youthful Mañjuśrī then asked the Blessed One, “Blessed One,
how should I meditate? How should I assiduously practice this?”

“Mañjuśrī,” replied the Blessed One, “apply your mind as follows. Mañjuśrī,
you should meditate on the fact that all phenomena are unborn, all phenomena are
unceasing, all phenomena are undefiled, and all phenomena are nirvāṇa and naturally
pure.

“Mañjuśrī, to that end, recite this mantra:

“oṁ svabhāvaśuddhāḥ sarvadharmāḥ
svabhāvaśuddho ’ham.”

The Blessed One continued, “Cultivate loving kindness while reflecting on
those who are born from the womb, from eggs, and from heat and moisture, and those born
miraculously. Generate great compassion focusing on birth, aging, illness, and death.
Cultivate joy and equanimity in emptiness, signlessness, wishlessness, and the naturally
unconditioned. Mañjuśrī, the four immeasurables thus are the cause that produces
bodhicitta, so take this earnestly to heart.

“Furthermore, Mañjuśrī, recite the following mantra:

“oṁ bodhicittam utpādaya
aham.”

The Blessed One continued, “You should offer worship with the following
offerings:

“To the mother who gave birth to the victors

I offer dishes of different powdered incenses

That have been blessed by the buddhas

Who dwell in the worlds of the ten directions.

“To Buddhalocanā, supreme mother of the tathāgatas

Who dwell in the worlds of the ten directions,

The mother who gave birth to the victors,

I offer flower petals and garlands of every type.

“To the precious supreme mother of the tathāgatas

Who dwell in the worlds of the ten directions,

The mother who gave birth to the victors,

I offer rows of exquisite lamps.

“To Pāṇḍaravāsinī, supreme mother of the tathāgatas

Who dwell in the worlds of the ten directions,

The mother who gave birth to the victors,

I offer the most fragrant water, delicious and pure.

“To the supreme mother who gave birth to the victors

Who dwell in the worlds of the ten directions,

The mother of the victors who is rich with activity,

I offer a feast of food and drink.

“May the sounds of song, instruments, and cymbals,

Assuaging each and every ill,

As well as parasols, banners, flags, and streamers,

Fill the ten directions like clouds!

“May trees that grant all wishes,

Trees rich with fruit, trees fragrant with scent,

And trees laden with leaf boughs

Cover all of the ten directions!

“May rains infused with perfumed fragrance,

Rains with the delicious scent

Of grains, flowers, and all pleasing things,

Pour down regularly in all directions!

“To the mother who gave birth to the victors,

I offer dwellings that delight the mind—

Exquisite mansions made of jewels

Adorned with long and short garlands,

With the shining sun and moon in the east and west

And with rivers, reservoirs, and ponds,

Lakes and pools,

And seas of a hundred flavors,

All with geese and other birds.”

“Mañjuśrī, to this end, recite the following offering mantra:

“oṁ
sarva-tathāgata-dhūpa-pūjā-megha-samudra-spharaṇa-samaye hūṁ.

oṁ
sarva-tathāgata-puṣpa-pūjā-megha-samudra-spharaṇa-samaye hūṁ.

oṁ
sarva-tathāgata-āloka-pūjā-megha-samudra-spharaṇa-samaye hūṁ.

oṁ
sarva-tathāgata-gandha-pūjā-megha-samudra-spharaṇa-samaye hūṁ.

oṁ
sarva-tathāgata-naivedya-pūjā-megha-samudra-spharaṇa-samaye hūṁ.

oṁ
sarva-tathāgata-śabda-pūjā-megha-samudra-spharaṇa-samaye hūṁ.”

This was the second chapter, “Offering.”

Chapter 3

Praise

The Blessed One again addressed the bodhisattva Youthful Mañjuśrī, “Mañjuśrī,
this mother is the mother of all the buddhas of the three times. Therefore, Mañjuśrī,
memorize this praise used by all the buddhas of the three times.”

The Blessed One then recited this dhāraṇī-mantra of praise:

“namaḥ sarva-tathāgatānāṃ tadyathā oṁ namaḥ sūkasaṃ namaḥ tārāyai tāramātā.

“namas tāre ture vīre kṣana-dyuti-nibhekṣaṇe.

trailokya-nātha-vaktrābja-vikasat-keśarodbhave.

“namaḥ
śata-śarac-candra-saṃpūrṇa-paṭalānane

tārā-sahasra-nikara-prahasat-kiraṇojjvale.

“namaḥ
kanaka-nīlābja-pāṇi-padma-vibhūṣite

dāna-vīrya-tapaḥ-śānti-titikṣā-dhyāna-gocare.

“namas
tathāgatoṣṇīṣa-vijayānanta-cāriṇi

aśeṣa-pāramitā-prāpta-jina-putra-niṣevite.

“namas tuttāra-hūṁ-kāra-pūritāśā-dig-antare

sapta-loka-kramākrānti
niḥśeṣākarṣaṇakṣame.

“namaḥ
śakrānala-brahma-marud-viśveśvarārcite

bhūta-vetāla-gandharva-gaṇa-yakṣa-puras-kṛte.

“namas traḍ iti phaṭ-kāra-para-yantra-pramardini

pratyālīḍha-pada-nyāse
śikhi-jvālākulekṣane.

“namas ture mahā-ghore
māra-vīra-vināśane

bhṛkuṭī-kṛta-vaktrābja-sarva-śatru-niṣūdani.

“namas tri-ratna-mudrāṅka-hṛdyāṅguli-vibhūṣite

bhūṣitāśeṣa-dik-cakra-nikara-svakarākule.

“namaḥ pramuditāṭopa-mukuṭā-kṣipta-mālini

hasat-prahasa-tuttāre
māra-loka-vaśaṅkari.

“namaḥ
samanta-bhūpāla-paṭalākarṣaṇa-kṣame

calad-bhṛkuṭi-hūṁ-kāra-sarvāpada-vimocani.

“namaḥ śikhaṇḍa-khaṇḍeṇdu-mukuṭābharaṇojjvale

amitābha-jaṭābhāra-bhāsure
kiraṇa-dhruve.

“namaḥ
kalpānta-hutabhug-jvālā-mālāntara-sthite

ālīḍha-muditā-bandha-ripu-cakra-vināśani.

“namaḥ
kara-talāghāta-caraṇāhata-bhūtale

bhṛkuṭī-kṛta-hūṁ-kāra-sapta-pātāla-bhedini.

“namaḥ śive śubhe śānte śānta-nirvāṇa-gocare

svāhā-praṇava-saṃyukte
mahā-pātaka-nāśani.

“namaḥ pramuditābandha-ripu-gātra-prabhedini

daśākṣara-pada-nyāse
vidyā-hūṁ-kāra-dīpite.

“namas ture
padāghāta-hūṁ-kārākāra-bījite

meru-mandara-kailāsa-bhuvana-traya-cālini.

“namaḥ sura-sarākāra-hariṇāṅka-kara-sthite

tāra-dvir-ukta-phaṭ-kāra
aśeṣa-viṣa-nāśani.

“namaḥ
sura-gaṇādhyakṣa-sura-kinnara-sevite

ābandha-muditā-bhoga-kali-duḥsvapna-nāśani.

“namaś candrārka-sampūrṇa-nayana-dyuti-bhāsure

hara-dvir-ukta-tuttāre
viṣama-jvara-nāśani.

“namas tri-tattva-vinyāsa-śiva-śakti-samanvite

graha-vetāla-yakṣaugha-nāśani
pravare ture.

“mantra-mūlam idaṃ stotraṃ namas-kāraika-viṃśakam

yaḥ paṭhet prayato dhīmān
devyām bhakti-samanvitaḥ.

“sāyaṃ vā prātar utthāya smaret sarvābhaya-pradam

sarva-pāpa-praśamanaṃ
sarva-durgati-nāśanam.

“abhiṣikto bhavet tūrṇaṃ saptabhir jina-koṭibhiḥ

asmin mahattvam āsādya so
’nte bauddha-padaṃ vrajet.

“viṣaṃ tasya mahā-ghoraṃ sthāvaraṃ cātha jaṅgamam

smaraṇāt pralayaṃ yāti
khāditam pītam eva vā.

“graha-jvara-viṣārtānām paramārti-vināśanam

anyeṣāṃ caiva sattvānāṃ
dvis-tri-saptābhivartanam.

“putra-kāmo labhet putraṃ dhana-kāmo labhed dhanam

sarva-kāmān avāpnoti na
vighnaiḥ pratihanyate.

“tārā-bhagavatīyaṃ sūtraṃ samyak-sambuddha-bhāṣitam.

“sarva-kara | samayā ulakaraye

buddhaṃ ca dharmaṃ ca saṅghaṃ ca tāraye svāhā.

“Mañjuśrī,
this dhāraṇī was blessed by all the buddhas of the three times. It extols Tārā, the
mother of all the buddhas of the three times, by vanquishing all evil. Its benefits are
inconceivable. Therefore, Mañjuśrī, recite it!

“The person who recites this dhāraṇī will never be reborn as a hell being, as
a hungry ghost, as an animal, or in any other such miserable state. They will never be
reborn in borderlands, as a barbarian, with impaired faculties, or the like. They will
be freed from the dangers of fever, boils, infectious diseases, and all other illnesses,
and such perils will not reoccur. They will be freed from the eight great dangers and
the like.

“Mañjuśrī, the person who memorizes this praise used by all the buddhas of the
three times makes offerings to all of them. All the acts with immediate retribution and other misdeeds
of the person who memorizes this will be purified, and that person will see all the
buddhas. They will not meet an untimely death, and, when the time of death comes, they
will see Tārā, the mother of all the buddhas of the three times. The person who
memorizes this will be able to accomplish whatever they have in mind. They will obtain a
perfect body, a perfect complexion, and all other perfect attributes. Nightmares,
bad omens, and interference by nonhumans will all be
pacified. They will come to see the truth of the three times and behold Tārā’s form in
person.

“One should recite this:

“namaḥ
sarva-tathāgata-samyak-sambuddhāya trāyate tārate tu tāra.”

This was the third chapter, “Praise.”

Chapter 4

Deities

The bodhisattva Youthful Mañjuśrī then asked the Blessed One, “In what way
should I earnestly focus on this dhāraṇī-mantra?”

The Blessed One replied, “You should earnestly focus on this dhāraṇī while
wishing to be free of suffering and pursuing the profound. You should then visualize
light rays, streaming forth from the syllable tāṁ, that
transform everything above and below into vajra. Next, Mañjuśrī, you should recite the
mantra oṁ vajra jvala vajra tana hūṁ phaṭ. Then, visualize a white syllable e
appearing from tāṁ. Above that, visualize a blue vaṁ, on top of which is a yellow
laṁ, on top of which is a green
yaṁ, on top of which is a red
raṁ. All of these syllables emanate
and reabsorb light rays.

“Mañjuśrī, while reciting this mantra generate the maṇḍala mansion: a
square building sitting on a four-petaled, multicolored lotus and
encircled by a fence of vajras. It has four gateways with eight pillars and is
beautified by short and long garlands, tassels of jewels, and other festooned
decorations. Generate the maṇḍala mansion in this way.

“In the center of the mansion, on the anthers of the lotus, sits a moon and
lotus. Atop this lotus is a green syllable tāṁ, from which appears an utpala flower marked by tāṁ. Light rays stream forth from it, filling the entire
world with multicolored light so that the whole world is seen as an apparition, an
illusion, a rainbow, a mirage, a reflection in water, and an image in a mirror. Tārā
appears from the utpala flower, green bodied and with one face and two arms. Her right
hand makes the boon-granting gesture, and her left hand holds an utpala flower by the stem.
Her gorgeous body is adorned with a long necklace, earrings, and armlets, all made of
jewels, as well as many other types of ornaments. She is in the prime of youth, has a
smiling face, and is
seated on a moon and lotus with her legs evenly crossed.

“On a moon and lotus in the east, visualize the syllable tāṁ transforming into a dark blue utpala
flower marked by the seed syllable. Light rays stream forth from it, filling the entire
world with multicolored light so that the whole world is seen as an apparition, an
illusion, a rainbow, a mirage, a reflection in water, and an image in a mirror. From
that utpala flower appears a dark blue Tārā with two arms. She holds a trident in her
right hand and an utpala flower, by the stem, in her left. Her gorgeous body is adorned
with a long necklace, earrings, and armlets, all made of jewels, as well as many other
types of ornaments. She is in the prime of youth, has a smiling face, and is seated on a
moon and lotus with her legs evenly crossed.

“On a moon and lotus in the south, visualize the syllable re transforming into a yellow utpala flower
marked by the seed syllable. Light rays stream forth from it, filling the entire world
with multicolored light so that the whole world is seen as an apparition, an illusion, a
rainbow, a mirage, a reflection in water, and an image in a mirror. The Tārā who appears
from this utpala is the color of molten gold and has two arms. She holds a sword in her
right hand and an utpala flower, by the stem, in her left. Her gorgeous body is adorned
with a long necklace, earrings, and armlets, all made of jewels, as well as many other
types of ornaments. She is in the prime of youth, has a smiling face, and is seated on a
moon and lotus with her legs evenly crossed.

“On a moon and lotus in the west, visualize the syllable tu transforming into a red utpala flower
marked by the seed syllable. Light rays stream forth from it, filling the entire world
with multicolored light so that the whole world is seen as an apparition, an illusion, a
rainbow, a mirage, a reflection in water, and an image in a mirror. From that utpala
flower appears a red Tārā with two arms. She holds a wheel in her right hand and an
utpala flower, by the stem, in her left. Her gorgeous body is adorned with a long necklace,
earrings, and armlets, all made of jewels, as well as many other types of ornaments. She
is in the prime of youth, has a smiling face, and is seated on a moon and lotus with her
legs evenly crossed.

“On a moon and lotus in the north, visualize the syllable tāṁ transforming into a green utpala flower
marked by the seed syllable. Light rays stream forth from it, filling the entire world
with multicolored light so that the whole world is seen as an apparition, an illusion, a
rainbow, a mirage, a reflection in water, and an image in a mirror. From that utpala
flower appears a green Tārā with two arms. She holds a parasol in her right hand and an
utpala flower, by the stem, in her left. Her gorgeous body is adorned with a long
necklace, earrings, and armlets, all made of jewels, and many other ornaments. She is in
the prime of youth, has a smiling face, and is seated on a moon and lotus seat with her
legs evenly crossed.

“On a moon and lotus at the eastern gate, visualize the syllable tāṁ transforming into an utpala flower
marked by the seed syllable. Light rays stream forth from it, filling the entire world
with multicolored light so that the whole world is seen as an apparition, an illusion, a
rainbow, a mirage, a reflection in water, and an image in a mirror. From that utpala
flower appears Hook Tārā, white bodied and holding hooks in her two hands. Her wrathful
form is adorned with a long necklace, earrings, and armlets, all made of jewels, and
many other ornaments. She is in the prime of youth, has a slightly wrathful face, and is
seated on a moon and lotus with one leg extended and the other drawn in.

“On a moon and lotus at the southern gate, visualize the syllable re transforming into an utpala flower
marked by the seed syllable. Light rays stream forth from it, filling the entire world
with multicolored light so that the whole world is seen as an apparition, an illusion, a
rainbow, a mirage, a reflection in water, and an image in a mirror. From that utpala
flower appears Lasso Tārā, yellow bodied, one faced, and holding lassos in her two
hands. Her wrathful form
is adorned with a long necklace, earrings, and armlets, all made of jewels, and many
other ornaments. She is in the prime of youth, has a slightly wrathful face, and is
seated on a moon and lotus with one leg extended and the other drawn in.

“On a moon and lotus at the western gate, visualize the syllable tu transforming into an utpala flower
marked by the seed syllable. Light rays stream forth from it, filling the entire world
with multicolored light so that the whole world is seen as an apparition, an illusion, a
rainbow, a mirage, a reflection in water, and an image in a mirror. From that utpala
flower appears Shackles Tārā, red bodied and holding shackles in her two hands. Her
wrathful form is adorned with a long necklace, earrings, and armlets, all made of
jewels, and many other ornaments. She is in the prime of youth, has a wrathful face, and
is seated on a moon and lotus seat with one leg extended and the other drawn in.

“On a moon and lotus at the northern gate, visualize the syllable re transforming into an utpala flower
marked by the seed syllable. Light rays stream forth from it, filling the entire world
with multicolored light so that the whole world is seen as an apparition, an illusion, a
rainbow, a mirage, a reflection in water, and an image in a mirror. From that utpala
flower appears Bell Tārā, green-blue in color and holding bells in her two hands. Her
wrathful form is adorned with a long necklace, earrings, and armlets, all made of
jewels, and many other ornaments. She is in the prime of youth, has a wrathful face, and
is seated on a moon and lotus with one leg extended and the other drawn in.

“Mañjuśrī, visualize the circle of deities in this way.”

Mañjuśrī then asked, “Blessed One, what is meant by ‘apparition’ and so
forth?”

The Blessed One replied, “Mañjuśrī, being afflicted is the basic constitution
of the six classes of beings. Therefore, understand them to be like apparitions,
illusions, rainbows, mirages, reflections in water, and images in a mirror.”

This was the fourth chapter, “The
Deities.”

Chapter 5

Initiation

Mañjuśrī then asked, “Blessed One, how are these deities to be empowered by
deities?”

The Blessed One replied, “In the manner, Mañjuśrī, of apparitions, illusions,
rainbows, mirages, reflections in water, and images in a mirror.”

Mañjuśrī then asked, “Blessed One, what is an ‘apparition’?”

The Blessed One replied, “An ‘apparition’ is something unreal that is
mistaken by both. An ‘illusion’ is
something mistaken by others. A ‘rainbow’ is empty. A ‘mirage’ is a mistaken, empty
appearance. A ‘reflection in water’ is causal. An ‘image in a mirror’ is like a city of
gandharvas. Mañjuśrī, this is delusion; this is the constitution of the afflicted.
Therefore, Mañjuśrī, the empowerment of deities by deities is similar to this.

“Mañjuśrī, apparitions, illusions, rainbows, mirages, reflections in water,
and images in a mirror are unimpeded; they are free of all impediments. They are not
differentiated and lack differentiation. Therefore, Mañjuśrī, think of their nature in
this way.”

The Blessed One then granted empowerment with the vajra mudrā: palms joined
so that there is an empty space between them, the two middle fingers raised so that they join at the tips, the two index
fingers and two ring fingers pressed against the sides of the middle fingers, and the
little fingers and thumbs placed inside with their tips touching.

The mantra to be recited is:

oṁ sarva-tathāgata ahaṃ vajras tana
sarva-tathāgata-vajras tana hūṁ.

Following that, the Blessed One conferred empowerment with the jewel mudrā:
hands joined at the palms, the little fingers and ring fingers spread out, the tips of
the middle fingers joined, and the thumbs pressing down on the two index fingers.

Placing his hands above his head, he recited this mantra:

“oṁ sarva-tathāgata-cintāmaṇi-jvalani
sarva-tathāgata ahaṃ śuddha-pariśuddhāya svāhā.”

All buddhas throughout all ten directions conferred initiation and bestowed
empowerment with this mantra.

Then, the Blessed One formed the samaya mudrā of all the heart families:
hands joined at the palms with the fingertips interlaced, middle fingers stretched out,
and thumbs and little fingers joined and stretched out. This is the samaya mudrā.

The mantra is:

oṁ sarva-tathāgata-vajra-samaya
hūṁ.

This was the fifth chapter, “Initiation.”

Chapter 6

Mantras

The bodhisattva Youthful Mañjuśrī then spoke these lines of praise for the
Mother:

“Her moon-and-sun-like form,

Green in color and graceful in bearing,

Is poised atop a lotus and moon.

I salute and praise the mother of all the buddhas

And protector of all beings,

Who holds an utpala in her hand!”

He then asked, “Blessed One, how is the mantra of the Mother practiced?

The Blessed One replied, “Her dhāraṇī-mantra is as follows:

“oṁ namo ratna-trayāya | namas traiyadhva-sarva-tathāgatānāṃ namas
tārāyai.

“namas tāre ture vīre
kṣaṇa-dyuti-nibhekṣane

trailokya-nātha-vaktrābja-vikasat-keśarodbhave.

“namaḥ
śata-śarac-candra-sampūrṇa-paṭalānane

tārā-sahasra-nikara-prahasat-kiraṇojjvale.

“namaḥ
kanaka-nīlābja-pāṇi-padma-vibhūṣite

dāna-vīrya-tapaḥ-śānti-titikṣā-dhyāna-gocare.

“namas
tathāgatoṣṇīṣa-vijayānanta-cāriṇi

aśeṣa-pāramitā-prāpta-jina-putra-niṣevite.

“tāre tuttāre ture svāhā.

“That is the dhāraṇī-mantra you should recite.

“The heart mantra is:

“oṁ tāre tuttāre ture
svāhā.

“The heart mantra for the lotus family is:

“oṁ tuttāre ture ture
svāhā.

“The heart mantra for the jewel family is:

“oṁ tāre ture ture
svāhā.

“The heart mantra for the karma family is:

“oṁ ture tuttāre svāhā.

“The heart mantra for the vajra family is:

“oṁ tāre tuttāre tāre
svāhā.

“The heart mantra for the various rites is:

“oṁ tāre tuttāre ture svāhā.

“The mantra for enthralling is:

“The mantra for increasing is:

“The mantra for rites is:

“oṁ tāre tāre tuttāre
hūṁ-kāra-pūritāśā-dig-antare | sapta-loka-kramākrānti uṣṇīṣa alikaraya- ākarṣaṇa-kṣami phaṭ.

“The mantra for pacifying nāgas is:

“The mantra for the various rites is:

“oṁ tāre tāre ture tuttāre svāhā.

“śakrānala-brahma-rudraiś ceśvarārcite

bhūta-vetāla-gandharva-gaṇa-yakṣa-puras-kṛte.

“phaṭ-kāra-parayantra-pramardani

pratyālīḍha-pada-nyāsa-śikhi-jvālākulekṣaṇe.

“mahā-ghori
māra-vīra-vināśani

bhṛkuṭī-kṛta-vāktrābja-sarva-śatru-niṣūdani.

“ratna-mudrāṅka-hṛdyāṅguli-vibhūṣite

bhūṣitāśeṣa -dik-cakra-nikara -sva-karākule.

“hūṁ hūṁ hūṁ phaṭ phaṭ phaṭ.

“The mantra for accomplishing all rites is:

“oṁ indrāya | yamāya | varuṇāya |
yakṣāya | agnaye | vāyave | nairṛtyai rakṣase. ||

This was the sixth chapter, “Mantra.”

Chapter 7

The Pacifying Rite

“Mañjuśrī, the pacifying rite is as follows. Sprinkle scented water in a
shrine chamber, arrange a white maṇḍala there, anoint it with water infused with white
sandalwood, and scatter flower petals over it. In a white vase made of precious
materials, place the five precious substances comprising gold, pearl, crystal, coral,
and sapphire; the five types of incense comprising sandalwood, aloeswood, frankincense,
camphor, and vetiver; the five types of grain comprising barley, wheat, pulses, rice,
and sesame oil; and the five essences comprising molasses, honey, butter, salt, and
sesame seeds. Wrap the vase in a clean piece of cloth that has its fringe intact and
place it in the center. Arrange a further four full vases, as well as four incense burners, four sets
of flowers, and so on. Having completed these preparations, meditate as follows.

“Visualize the heroine Tārā, the mother rich in diligence who takes the form
of a yoginī, emerging from the syllable tāṁ. She springs from a blossoming lotus and sits on a full moon disk. Her
body is white like the autumn moon, she is in the prime of youth, and she is beautifully
adorned with a long necklace, armlets, jewel tassels, and other ornaments. She wears a
skirt made of Pañcāla cloth and a top made of silk from Kāśī. She is seated in the
half-lotus posture, has one face and two hands, and smiles with darting eyes. Her right
hand is in the boon-granting gesture, and her left holds an utpala flower by the stem.
Light rays stream from her body, and amṛta flows down from the center of the white lotus
and its anthers. She is accompanied by countless bodhisattvas, whose bodies also emit
light. As you imagine this, recite the following mantra:

“oṁ tāre tuttāre ture
svāhā.

“If you then recite this together with the mantra for the rite, either one,
seven, twenty-one, or one hundred and eight times, and make a request, it will be
fulfilled.

“Mañjuśrī, the benefits of this are such that the five acts with immediate retribution, the five secondary acts with immediate retribution, and all hostility and nightmares will be pacified.
Mañjuśrī, the benefits of this are such that the suffering of the three lower realms
will be pacified, and you will never again be reborn in any of the eight unfree states.
Mañjuśrī, the benefits of this are such that you will come to remember your past lives,
have lucid faculties, be intelligent, and become expert in all arts and crafts. You will
be endowed with perfect strength, complexion, and charisma. All the worldly protectors
will watch over you, protect you, conceal you, and assist you. Wherever you go,
everything will be auspicious.”

This was the seventh chapter, “The Pacifying
Rite.”

Chapter 8

The Increasing Rite

“Mañjuśrī, the rite for increasing is as follows. Smear the floor of a shrine
chamber with the five substances of a red-brown cow and arrange a maṇḍala anointed with
scented water. Pile heaps of flowers on it and set out an illustration for the
increasing rite. Prepare twenty-one pills made from the five precious substances,
grains, medicinal substances, and so on, place them in an amulet made of precious
materials, and set the amulet in the center of the maṇḍala. Also arrange four incense
burners, flowers, and so on. Then, cultivate the following meditation.

“Visualize the single heroine Tārā, the
mother rich in swift diligence who takes the form of a yoginī, emerging from the
syllable tāṁ. She springs from a
blossoming lotus and sits upon a full moon disk. Her extensive body is yellow in color,
radiant like the autumn moon, and aglow with youthfulness like the sun unobscured by
clouds. She is beautifully adorned with a long necklace, armlets, jewel tassels, and
other ornaments. She wears a skirt made of Pañcāla cloth and a top made of silk from
Kāśī. She is seated in the half-lotus posture, has one face and two hands, and smiles
with darting eyes. Her right hand is in the boon-granting gesture, while her left holds
an utpala flower by the stem. Light rays stream from her body, and amṛta flows down from
the center of the lotus and its anthers. She is accompanied by countless bodhisattvas,
who emit light from their bodies and overcome the power of the throngs of gods, asuras,
garuḍas, kinnaras, humans, gandharvas, mahoragas, and rākṣasas. Visualizing this, recite the
following mantra:

“oṁ tāre tāre tuttāre ture
svāhā.

“If you then recite it together with the mantra for the rite, either one,
seven, twenty-one, or one hundred and eight times, and make a request, it will be
fulfilled.

“Mañjuśrī, the benefits of this rite are such that even the throngs of gods,
asuras, garuḍas,
kinnaras, humans, gandharvas, mahoragas, and rākṣasas will be unable to withstand its
power. Rather, they will guard and protect you. You will remain unharmed by untimely
death, conflict, nightmares, bad omens, fever, boils, infectious diseases, and the like.
Even at the time of death, you will remain strong, and you will not be reborn in the
lower realms.

“Mañjuśrī, through this rite you will acquire all necessary goods, longevity,
vibrancy, and strength. You will come to see the tathāgatas
and be imbued with strength.”

This was the eighth chapter, “The Increasing
Rite.”

Chapter 9

The Enthralling Rite

“Mañjuśrī, the rite for enthralling is as follows. Practice this rite in a
charnel ground, by a lone tree, on the bank of a large river, or in a temple. Smear the
site with the five substances from a cow, and scatter flower petals over the maṇḍala
that has been anointed with fragrant water. Arrange an image of the Mother, together
with incense burners, flowers, and so forth. Fill an amulet made of precious materials
with flowers, fruits, and other potent substances, and install it in the center of the
maṇḍala. Then cultivate the following meditation.

“Visualize the heroine Tārā, the mother rich in swift diligence who takes the
form of a yoginī, emerging from the syllable tāṁ. She springs from a blossoming lotus and sits upon sun and moon
disks.
Her body is red in color like the bandhūka flower and is in the prime of youth. She is
beautifully adorned with a long necklace, armlets, jewel tassels, and other ornaments.
She wears a skirt of Pañcāla cloth and a top made of silk from Kāśī. She stands with a
graceful poise, has one face and two hands, smiles, and laughs with darting eyes. Her
right hand is at her heart in a gesture of reverence, and her left hand holds an utpala
flower by the stem. Her
body radiates light, and from this light appear countless bodhisattvas together with
countless goddesses, all vividly aglow with a flurry of
light like her own. While visualizing this, recite the following mantra:

“oṁ tuttāre ture svāhā.

“If you then recite this together with the mantra for the rite, either one,
seven, twenty-one, or one hundred and eight times, and make a request, it will be
fulfilled.

“Mañjuśrī, the benefits of this are such that you will enthrall the entire
threefold universe, including the lords of the earth, and have the ability to bring
everything under your control.”

This was the ninth chapter, “The Enthralling
Rite.”

Chapter 10

The Aggressive Rite

“Mañjuśrī, if you wish to perform the aggressive rite you should do so in a
charnel ground, by a lone tree, on the bank of a large river, or in a temple. Sprinkle
the site with the five substances from a cow, arrange a maṇḍala anointed with fragrant
water, set out an image, and so forth. Use neem water to draw an image of the king or
other patron on birch bark, cloth, or other kind of bark, put the drawing inside a clay
amulet atop the maṇḍala, and set the amulet on the maṇḍala. In addition, arrange incense
burners and other offerings. Cultivate the following meditation.

“Visualize the heroine Tārā, the mother rich in swift diligence who appears
in the form of a yoginī, emerging from the syllable tāṁ. She springs from a blossoming lotus and sits upon sun
and moon disks.
Her body is green, radiant, and in the prime of youth. She is beautifully adorned with a
long necklace, armlets, jewel tassels, and other ornaments. She wears a skirt of Pañcāla
cloth and a top made of silk from Kāśī. She is seated with her right leg outstretched
and her left leg drawn in, has one face and two hands, and bares her teeth with her eyes
ablaze. Her hair streams upward, Amitābha sits on a moon disk above her head, and she is
surrounded by apocalyptic fire. In her right hand she holds a wheel, and with her left
she makes the threatening gesture while holding an utpala flower by the stem. Countless
wrathful beings, both male and female, radiate from her body. The mantra recitation
is:

“oṁ ture tuttāre ture
svāhā.

“If you then recite it together with the mantra for the rite either one,
seven, twenty-one, or one hundred and eight times, three times a day and three times a
night, and make a request, it will be fulfilled.

“Mañjuśrī, the benefits of this are such that afflictions, karma, karmic
ripening, rebirth in lower realms, and so on will all be overcome. Mañjuśrī, vicious
enemies, māras, obstructers, and other such harmful influences will also all be
overcome.”

This was the tenth chapter, “The Aggressive
Rite.”

Chapter 11

The Rite for All Activities

“Mañjuśrī, the rite that can be used for all activities is as follows. It
should be performed in a charnel ground, by a lone tree, before a stūpa, or on the bank
of a large river. Smear the site with the five substances from a cow, scatter flower
petals over a maṇḍala that has been anointed with fragrant water, and set out an image
of the Mother. At the heart of a wax effigy, insert a piece of charnel-ground shroud
inscribed with the ten-syllable mantra and the
two sets of syllables
appended with the target’s name, and place the effigy in the center of the maṇḍala. In
addition, arrange incense burners, flowers, and so on. Then cultivate the following
meditation.

“Visualize the heroine Tārā, the mother rich in swift diligence who appears
in the form of a yoginī, emerging from the syllable tāṁ. She springs from a blossoming lotus and sits upon sun
and moon disks. Her body is black, gleaming, and in the prime of youth. She is
beautifully adorned with a long necklace, armlets, jewel tassels, and other ornaments.
She wears a skirt of Pañcāla cloth and a top made of silk from Kāśī. She is seated with
one leg outstretched and the other drawn in, and she has one face and two hands. Baring her fangs in a shape
like a crescent moon, her face is drawn in a frown, and she resounds with hūṁ. Her orange hair rises from her head,
above which sits Amitābha upon a moon disk. She is surrounded by apocalyptic fires from
which emanate the eight goddesses that grant protection from the eight dangers. In her
right hand she holds a curved knife, and in her left she holds an utpala flower by the
stem, on top of which is a brahmin’s skull filled with flowers. She is surrounded by a
horde of wrathful deities. Visualizing this, recite the following mantra:

“oṁ tāre ture tuttāre
svāhā.

“If you then recite it together with the mantra for the rite either one,
seven, twenty-one, or one hundred and eight times, three times a day and three times a
night, and make a request, it will be fulfilled.

“Mañjuśrī, the benefits of this are such that all four activities will be
accomplished, and you will be protected from all danger.”

This was the eleventh chapter, on the rite for all
activities.

Chapter 12

The Mother of the Vajra Family

Mañjuśrī again asked the Blessed One, “How is the mother who gives birth to
all buddhas also the mother who is the essential identity of the five families?”

The Blessed One explained, “Mañjuśrī, the mother of the vajra family has four
faces and eight hands, is the color of a conch, and is in the prime of youth. Her four
faces are white, black, red, and yellow. Her head is marked by the five families, and
she has three eyes. Her four right hands hold a vajra, an arrow, and a short spear, while the lowermost hand is in the
boon-granting gesture. In her left hands she holds an utpala flower, a bow, and a vajra
hook, and she wields a lasso while making the threatening gesture. She sits in the vajra
posture and is of dharmakāya nature.

“Mañjuśrī, this is her mantra:

“namo ratna-trayāya | nama
ārya-jñāna-sāgarāya | akṣobhya-vyūha-rājāya | tathāgatāya | arhate
samyak-sambuddhāya | nama āryāvalokiteśvarāya | bodhisattvāya | mahāsattvāya |
mahā-kāruṇikāya | tadyathā | oṁ tāre ture tuttāre svāhā.

“With this, the entire vajra family makes offerings of flowers, lamps,
scented water, and fine foods.

“Mañjuśrī, her rite is as follows. Mold a wax effigy of whoever is the
target, and insert into the effigy’s heart the expelling substances—the flesh of a crow
and owl —together with the name, and then recite this mantra:

“oṁ amukam me vaśam ānaya
svāhā.

“If you recite this and then hide the effigy in the northwest, Mañjuśrī, the
target will meet with conflict and division and flee elsewhere.”

This was the twelfth chapter, “The Mother of the
Vajra Family.”

Chapter 13

The Mother of the Lotus Family

“Mañjuśrī, the mother of the lotus family has four faces and eight hands. Her
main face is red like a bandhūka flower, as is her youthful body. Her right face is
white, her left face black, and her rear face yellow. Each is marked on its crown with
the four families and has three eyes. In her right hands she holds a lotus, an arrow,
and a spear, while the lowermost hand is in the boon-granting gesture. In her left hands
she holds an utpala flower, a bow, and a vajra hook, and she wields a lasso while making
the threatening gesture. She sits in the vajra posture and is of dharmakāya nature.

“Mañjuśrī, this is her mantra:

“namo ratna-trayāya | nama
ārya-jñāna-sāgarāya | amitābha-deva-vyūha-rājāya | tathāgatāya | arhate
samyak-sambuddhāya | nama āryāvalokiteśvarāya | bodhisattvāya | mahāsattvāya |
mahā-kāruṇikāya | tadyathā | oṁ tuttāre ture svāhā.

“With that, the entire lotus family makes offerings of flowers, incense,
lamps, scented water, and foods.

“Mañjuśrī, her rite is as follows. Grind datura, neem, and aśoka flowers, use
honey to make the powder into an ointment with honey, and then recite this mantra:

“oṁ amukābhidhānāṃ kumārīm mahyam
udvāhena tasyaḥ pitā prayacchatu hūṁ hrīḥ.

“If you then apply the ointment to your body, the target will be helplessly
drawn to you.”

This was the thirteenth chapter, “The Mother of
the Lotus Family.”

Chapter 14

The Mother of All the Tathāgatas

“Mañjuśrī, the mother of the tathāgata family has four faces and eight hands.
Her body is yellow like molten gold and in the prime of youth. Her main face is yellow,
her right face is white, her left face is red, and her rear face is black. Each is
marked on its crown with the four families and has three eyes. In her right hands she
holds a wheel, an arrow, and a spear, while the lowermost hand is in the boon-granting
gesture. In her left hands she holds an utpala flower, a bow, and a vajra hook, and she
wields a lasso while making the threatening gesture. She sits in the vajra posture and
is of dharmakāya nature.

“Mañjuśrī, this is her mantra:

“namo ratna-trayāya | namo
ārya-jñāna-sāgarāya vairocana-vyūha-rājāya | tathāgatāya | arhate
samyak-sambuddhāya | tadyathā | oṁ tāre tuttāre ture svāhā.

“With that, the entire tathāgata family makes offerings of flowers, lamps,
incense, fragrances, and so on.

“Mañjuśrī, her rite is as follows. Make an effigy from corpse ash and the
saturated earth beneath it, and into its heart insert the name ending with the two sets
of syllables. Then recite this mantra:

“Say that and then bury the effigy at a crossroads.”

This was the fourteenth chapter, “The Mother of
All Tathāgatas.”

Chapter 15

The Mother of the Jewel Family

“Mañjuśrī, the mother of the jewel family has four faces and eight hands. Her
main face is dark blue, as is her youthful body. Her right face is white, her left face
is red, and her rear face is yellow. Each is marked on its crown with the four families
and has three eyes. In her right hands she holds a jewel, an arrow, and a spear, while
the lowermost hand is in the boon-granting gesture. In her left hands she holds an
utpala flower, a bow, and a vajra hook, and she wields a lasso while making the
threatening gesture. She sits in the vajra posture and is of dharmakāya nature.

“Mañjuśrī, this is her mantra:

“namo ratna-trayāya | nama
ārya-jñāna-sāgarāya ratnasambhava -vyūha-rājāya | tathāgatāya | arhate
samyak-sambuddhāya | nama āryāvalokiteśvarāya | bodhisattvāya | mahāsattvāya |
mahā-kāruṇikāya | tadyathā | oṁ tāre tāre tuttāre ture svāhā.

“With that, the entire jewel family make offerings of flowers, incense,
lamps, and scented water.

“Mañjuśrī, her rite is as follows. Mix together rotten rhododendron
root, bugs born
from manure, and two seeds. Insert them into a clay amulet, and recite this mantra:

“oṁ amukābhidhānam ākarṣaya
ākarṣaya | amukīm mamepsitaṃ svapnaṃ kathaya hūṁ hrīḥ.

“If you then hide it under the bed, you will gain knowledge of good qualities
and become steadfast.”

This was the fifteenth chapter, “The Mother of the
Jewel Family.”

Chapter 16

The Mother of the Karma Family

“Mañjuśrī, the mother of the karma family has four faces and eight hands. Her
main face is green, and she is in the prime of youth. Her right face is white, her left
face is red, and her rear face is green. Each is marked on its crown with the four
families and has three eyes. In her right hands she holds a sword, an arrow, and a
spear, while the lowermost hand is in the boon-granting gesture. In her left hands she
holds an utpala flower, a bow, and a vajra hook, and she wields a lasso while making the
threatening gesture. She sits in the vajra posture and is of dharmakāya nature.

“Mañjuśrī, this is her mantra:

“namo ratna-trayāya | nama
ārya-jñāna-sāgarāya amoghasiddhi-vyūha-rājāya |
tathāgatāya | arhate samyak-sambuddhāya | nama āryāvalokiteśvarāya | bodhisattvāya |
mahāsattvāya | mahā-kāruṇikāya | tad-yathā | oṁ ture tuttāre svāhā.

“With that, the entire karma family makes offerings of flowers, incense,
lamps, and scented water.

“Mañjuśrī, her rite summons all women in a way that leaves them free of
jealousy. To perform it, mix together the eyes, tongue, and heart of a pigeon, cow
bezoar, and silver ore. Make this mixture into pills with neem. Then recite this mantra:

“If you apply the substance while repeating this, all women will be drawn to
you and brought under your influence, without any jealousy.”

This was the sixteenth chapter, “The Mother of the
Karma Family.”

Chapter 17

Fire Pūjā

Once these different types of rites had been taught, Youthful Mañjuśrī asked,
“How should one earnestly perform the fire pūjā that completes all rites?”

The Blessed One replied, “Mañjuśrī, following these rites, a fire pūjā needs
to be performed in order to bring them to fulfillment.

“To perform a fire pūjā for the first of the rites, the pacifying rite, do as
follows. On the third day of the lunar month, build a small hut of the corresponding
color and set out a white vajra. For firewood, use the
wood of white sandalwood trees and the like. Light the fire, place an image before it,
and incant rice, beautyberry, millet, and white sesame seeds with the following mantra,
reciting it either seven or twenty-one times:

“oṁ tāre tuttāre ture
svāhā.

“Then throw the grains and seeds into the fire. Incant yogurt and milk with
the mantra and offer them while saying śāntiṃ
kuru. Offer
wood from a tree with milky sap, along with white butter, and say sarva-pāpam, and then render praise.

“Mañjuśrī, in a fire hut adorned with white flowers, light a fire of
sandalwood or other such fragrant wood, and set an image in front of it. Incant water
and white mustard seeds with the mantra, and recite the following mantra while throwing
them into the fire:

“tadyathā | oṁ sarva-tathāgata | tāre
tuttāre ture svāhā.

“And:

“sarva-pāpaṃ śāntiṃ kuru
svāhā.

“While chanting these, offer one hundred and eight handfuls of water.

“Mañjuśrī, the benefits of this are such that misdeeds, including the acts with immediate retribution, will be pacified, infectious diseases, harmful spirits, and the like
will all be pacified, and you will recall all your past lives in each of your rebirths.

“oṁ tāre tuttāre ture
svāhā.

“Once it has been burned, the target will be overpowered or even
annihilated.”

This was the seventeenth chapter, “Fire
Pūjā.”

Chapter 18

The Protective Circle for Pacifying Rites

The Blessed One then smiled and taught Youthful Mañjuśrī the procedures for
the circles.

“In a circle with nine compartments, write oṁ and hā
with the target’s name in between. Use the words rakṣaḥ
rakṣaḥ
for protection. In the surrounding compartments, write oṁ tāre tuttāre ture svāhā, with svāhā written between each syllable. Written on birch bark with
saffron and then fastened to the upper arm, this serves as the best protection.”

This was the eighteenth chapter, “The Protective
Circle for Pacifying Rites.”

Chapter 19

The Protective Circle for Enthralling Rites

“For protection during enthralling rites, write oṁ and hā,
with the target’s name in between, within a nine-compartment circle. Use the words
rakṣaḥ rakṣaḥ for protection. In the surrounding
compartments, write tāre tuttāre ture svāhā,
with the syllable mu between each of
those syllables. Write this on red birch bark with lac dye and fasten it to the navel so
that it cannot be seen. This will be the best protection and will enthrall.”

This was the nineteenth chapter, “The Protective
Circle for Enthralling Rites.”

Chapter 20

The Protective Circle for Increasing Rites

“For protection during increasing rites, make an eight-spoked wheel and write
oṁ tāre tuttāre ture on each of the eight spokes.
In the center, write the target’s name appended with
svāhā along with rakṣaḥ
rakṣaḥ
. Write it on birch bark with saffron and then fasten it to
the upper arm or neck, and it will be the best protection.”

This was the twentieth chapter, “The Protective
Circle for Increasing Rites.”

Chapter 21

A More Elaborate Protective Circle for Increasing

Rites

“For a protective circle that guards against all obstacles, use a triple-rimmed circle with eight compartments in the
outermost circle. In its central compartment write svāhā appended to the target’s name along with rakṣaḥ. In the innermost rim, write u u u u u u u u.
In the outer,
eight-compartment rim, write oṁ tāre ture tuttāre,
bracketing each syllable with u. Draw this with
saffron on birch bark or other bark. Tie it to the crown of the head or under the arm so
that people cannot see it, and one will be freed from all harm. Recite the mantra as
many times as you can.”

This was the twenty-first chapter, “A More
Elaborate Protective Circle for Increasing Rites.”

Chapter 22

The Magical Protective Circle for Great

Pacification

This was the twenty-second chapter, “The Magical
Protective Circle for Great Pacification.”

Chapter 23

The Pacifying Circle

“Next are the circles for the individual rites of the four activities. For
pacifying, make a clay amulet with a lid, bake it, and color it white. Inside it, draw a
circle with nine compartments. The mantra oṁ tāre tuttāre
ture should be written in the eight surrounding panels as follows: ru ru oṁ ru ru | ru ru tā ru ru | ru ru re ru ru | ru ru tut ru ru |
ru ru tā ru ru | ru ru re ru ru | ru ru tu ru ru | ru ru re ru ru. In the
central compartment, write kuru śāntiṃ kuru svāhā.
Close the amulet and place it, along with a white thread, on the maṇḍala. If you then
worship at the three times with white flowers and the five kinds of offerings, the
pacification will succeed.”

This was the twenty-third chapter, “The Pacifying
Circle.”

Chapter 24

Great Pacification

“To accomplish the activity of great pacification, make a clay amulet with a
lid. Make ink out of white sandalwood and use it to draw a nine-compartment circle with inner and outer
sections. In the central compartment write the mantra svā
śāntiṃ kuru hā.
Inside the inner rim,
write eight sets of a a. Inside the outer rim,
write a oṁ a | a tā a | a re a | a tut a | a tā a | a re a |
a tu a | a re a. Tie a flower garland around the amulet and place it on the
maṇḍala. Make offerings to it at the four times and recite the mantra without error for
seven days. If you do, the great pacification will succeed.”

This was the twenty-fourth chapter, “Great
Pacification.”

Chapter 25

The Increasing Circle

“To perform the increasing rite, draw a nine-compartment circle with an inner
and outer rim on birch bark, using either saffron or bezoar. In the central compartment
write sarvapuṣṭiṃ kuru oṁ a, and in each of the eight inner compartments, write
oṁ. In the eight outer
compartments, write oṁ oṁ oṁ | oṁ tā oṁ | oṁ re oṁ | oṁ tut
oṁ | oṁ tā oṁ | oṁ re oṁ | oṁ tu oṁ | oṁ re oṁ. Then place the circle inside
a clay amulet and worship it with yellow flowers, such as the nāga flower, and the five
offerings at the four times each day for seven days, starting on the full moon. Your
lifespan and merit will thereby be increased.”

This was the twenty-fifth chapter, “The Increasing
Circle.”

Chapter 26

The Forceful Enthralling Circle

“If you wish to enthrall, draw a circle with nine compartments on a
rhinoceros hide or an amulet using pigment made of the extracts of the bark of areca,
cutch, and caragana trees. In the central compartment of the circle write the
mantra a svā ca amogha a hrīḥ hā. In the eight compartments write a oṁ a | a tā a | a re a | a tut a | a tā a | a re a | a tu a | a re
a. Then, place it inside a skull cup covered with a lid, and bind it with
blue thread. When the moon is full, worship it during the four times using red flowers
and the five offerings. If you do, everything will be enthralled.”

This was the twenty-sixth chapter, “The Forceful
Enthralling Circle.”

Chapter 27

The Isolating and Enthralling Circle

“To enthrall, use blood from your ring finger, lac dye, charnel-ground charcoal,
and gold to draw a circle with nine compartments on a
charnel-ground shroud or the clothes of a dead person. In its central compartment
write amogha hrīḥ ha. On the eight spokes, write
oṁ de oṁ | tā va tā | re dat re | tut ta tut | tā a tā | re
mo re | tu gha tu | re hriḥ re. Insert the circle into an amulet along with the head
of a worm. Breaking it in two, conceal each part on opposite sides of a riverbank. If
you do that, isolating and enthralling will be accomplished.”

This was the twenty-seventh chapter, “The
Isolating and Enthralling Circle.”

Chapter 28

The Banishing Circle

“If you wish to banish, use a mixture of the goat poison plant, blood, and indigo to
draw two circles with nine compartments on a charnel-ground shroud. In the central
compartment write ha sa u ca ha ha ha, and in the
eight surrounding compartments write ha oṁ ha | ha tā ha | ha
re ha | ha tut ha | ha tā ha | ha re ha | ha tu ha | ha re ha. Place the
circle into a skull cup covered with a lid, bind it with blue thread, and conceal it in
a charnel ground. The banishment will then be successful.”

This was the twenty-eight chapter, on the banishing circle.

Chapter 29

The Isolating Circle

“To make an isolating circle, use ink made from a mixture of equal parts of
charnel-ground charcoal, crow blood, owl blood, and poison to draw nine compartments
with an inner and outer circle. In the central compartment write phaṭ svā devadatta hā phaṭ. In the
eight inner compartments write phaṭ phaṭ phaṭ phaṭ phaṭ phaṭ
phaṭ phaṭ. In the eight outer compartments write phaṭ oṁ phaṭ | phaṭ tā phaṭ | phaṭ re phaṭ | phaṭ tut phaṭ | phaṭ tā phaṭ | phaṭ re
phaṭ | phaṭ tu phaṭ | phaṭ re phaṭ. Place it in a crow and owl egg and
conceal it at the base of a waterfall. Isolating will thereby be successful.”

This was the twenty-ninth chapter, “The Isolating
Circle.”

Chapter 30

The Slaying Circle

“The circle for slaying is as follows. Use a mixture of equal parts of
poison, blood, and mustard seed to draw a nine-compartment circle with inner and outer
sections. In the central compartment write hūṁ svā māraya hā
phaṭ. In the inner compartments
write hūṁ phaṭ hūṁ | phaṭ hūṁ phaṭ | hūṁ phaṭ hūṁ | phaṭ hūṁ
phaṭ | hūṁ phaṭ hūṁ | phaṭ hūṁ phaṭ | hūṁ phaṭ hūṁ | phaṭ hūṁ phaṭ. In the
outer compartments write hūṁ oṁ phaṭ | hūṁ tā phaṭ | hūṁ re
phaṭ | hūṁ tut phaṭ | hūṁ tā phaṭ | hūṁ re phaṭ | hūṁ tu phaṭ | hūṁ re phaṭ.
Write these on the
skull of a childless man or woman, repeat the mantra many times, and then hide it in a
charnel ground. If you do so, death will ensue.”

This was the thirtieth chapter, “The Slaying
Circle.”

Chapter 31

The Insanity-Inducing Circle

“To make a circle that will induce insanity, use water infused with datura to
draw a nine-compartment circle with inner and outer sections on cloth or paper. In the
central compartment write ha ha devadatta ha ha. In
the inner compartments write hha hha hha hha hha hha hha
hha. In the eight outer compartments write hha oṁ
hha | hha tā hha | hha re hha | hha tut hha | hha tā hha | hha re hha | hha tu hha |
hha re hha. Place the circle into a grass amulet and recite the mantra as
fast as you can. Then conceal it at a crossroads and pile datura on it. Insanity will then be induced. To relieve the
insanity, wash an effigy with butter, honey, and cow’s milk. The target will thereby
recover.”

This was the thirty-first chapter, “The
Insanity-Inducing Circle.”

Chapter 32

The Suppressing Circle

“The circle that suppresses is as follows. Draw a nine-compartment circle on
slate. In the central compartment, use water infused with turmeric to write ga svā stambhaya | stambhaya ga hā. In the eight compartments,
write ga oṁ ga | ga tā ga | ga re ga | ga tut ga | ga tā ga |
ga re ga | ga tu ga | ga re ga. If the circle is folded and hidden at a
crossroads, the target will be unable to move.”

This was the thirty-second chapter, on the suppressing
circle.

Chapter 33

The Great Suppression Circle

“For the great suppression circle, use ink made of turmeric to draw nine
compartments with inner and outer circles inside a clay amulet. In the central
compartment write this mantra: ṛga svā staṃbhaya staṃbhaya ṛga
hā. In the inner compartments
write ha ha ha ha ha ha ha ha eight times. In the
eight outer compartments write ṛga oṁ ṛga | ṛga tā ṛga | ṛga
re ṛga | ṛga tut ṛga | ṛga tā ṛga | ṛga re ṛga | ṛga tu ṛga | ṛga re ṛga and
finalize it with the addition of the Ārya Tārā mantra. Conceal it
in the direction from which the enemy is approaching, and it will grant protection. If
you conceal it by the enemy’s door, they will be suppressed.”

This was the thirty-third chapter, “The Circle
That Suppresses Enemies.”

Chapter 34

The Circle That Suppresses the Sorcery of

Vidyā-Mantra

“To make the circle that suppresses the sorcery of vidyā-mantra, draw the
circle—a nine-compartment circle with inner and outer sections—with liquid turmeric on
two slabs of either slate or mica. As for the mantras, in the central compartment write
va svā staṃbhaya staṃbhaya hā. In the inner section write va va va va va va va va. In the outer section write va oṁ va | va tā va | va re va | va tut va | va tā va | va re va |
va tu va | va re va. Then conceal the two circles separately, side by side,
and the sorcery of vidyā-mantra will be suppressed.”

This was the thirty-fourth chapter, “Suppressing
the Sorcery of Vidyā-Mantra.”

Chapter 35

Teaching the Samayas and Vows

The bodhisattva Youthful Mañjuśrī then scattered an inconceivable
array of flowers—mandārava flowers, lotuses, water lilies, and many others—over the
Blessed One, while a symphony of divine music resounded. He asked the Blessed One, “How
are the samayas to be fulfilled?”

The Blessed One replied:

“Those who maintain their respective samayas

And are connected to the circle of deities

Should abandon the killing of beings,

Not take what is not given,

“Not frequent women or abuse them,

Avoid all types of lies,

Relinquish intoxicants, meat,

And all types of stealing,

“Cast aside lustful attitudes

Toward each and every woman,

And show them benevolent respect

As if they were one’s own mother.

“For those who maintain these samaya commitments,

All rites will be effective.”

Thus spoke the Blessed One.

This was the thirty-fifth chapter, “Teaching the
Samayas and Vows.”

Chapter 36

The Conclusion

The vast gathering of countless gods—including the lord of gods Indra,
Brahmā, and others—the bodhisattva Youthful Mañjuśrī, a countless retinue of other
bodhisattvas, and the
world with its gods, humans, asuras, and gandharvas rejoiced and praised what
the Blessed One had said.

This completes “The Tantra on All Rites of Blessed
Lady Tārā.”

Colophon

Translated by the Indian preceptor Dharmaśrīmitra and the Tibetan translator
and monk Chökyi Sangpo.

Notes

Abbreviations

C
Choné

D
Degé

H
Lhasa (Zhol)

J
Lithang

KY

Yongle

N
Narthang

S
Stok Palace

U
Urga

Bibliography

Primary Sources

Sanskrit

Tibetan

Contemporary Sources

silk from Kāśī

ka shi ka’i ras
ཀ་ཤི་ཀའི་རས།

city of gandharvas

dri za’i grong khyer
དྲི་ཟའི་གྲོང་ཁྱེར།

threatening gesture

sdigs mdzub
སྡིགས་མཛུབ།

worldly protector

’jig rten skyong ba
འཇིག་རྟེན་སྐྱོང་བ།

five kinds of offerings

mchod pa rnam pa lnga
མཆོད་པ་རྣམ་པ་ལྔ།

eight goddesses that grant protection from the eight dangers

’jigs pa brgyad las bsrung ba’i lha mo brgyad
འཇིགས་པ་བརྒྱད་ལས་བསྲུང་བའི་ལྷ་མོ་བརྒྱད།

Khedrup Jé

mkhas grub rje
མཁས་གྲུབ་རྗེ།

Tsongkhapa

tsong kha pa
ཙོང་ཁ་པ།

Chel Lotsāwa Chökyi Sangpo
Chökyi Sangpo

dpyal lo tsA ba chos kyi bzang po
དཔྱལ་ལོ་ཙཱ་བ་ཆོས་ཀྱི་བཟང་པོ།

Śākyaśrībhadra
śākyaśrībhadra

Kubera
kubera

Nairṛti
nairṛti

Indrapāla
indrapāla

Hook Tārā

sgrol ma lcags kyu ma
སྒྲོལ་མ་ལྕགས་ཀྱུ་མ།

Lasso Tārā

sgrol ma zhags pa ma
སྒྲོལ་མ་ཞགས་པ་མ།

Shackles Tārā

sgrol ma lcags sgrog ma
སྒྲོལ་མ་ལྕགས་སྒྲོག་མ།

Bell Tārā

sgrol ma dril bu ma
སྒྲོལ་མ་དྲིལ་བུ་མ།