1

Nama Arya Tara Ye!

This practice has two parts: the preparation and the actual practice.

The Preparations

The preparations are of two types: external and internal

The external preparations consist of cleaning the meditation room, setting up a shrine with images of Buddha Sakyamuni and Green Tara,
and setting out a beautiful arrangement of offerings. We can use water to represent nectar for drinking, water for bathing the feet, and perfume.
For the remaining offerings - flowers, incense, light, and pure food - if possible, we should set out the actual substances.
2 Internal Preparations
We should try to improve our compassion, BodhiCitta and correct view of emptiness through the practice of the stages of the path, and to
receive the Tantric empowerment of Green Tara. It is possible to participate in group pujas if we have not yet received an empowerment, but to
gain deep experience of this practice we need to receive an empowerment. The main internal preparation is to generate and strengthen our faith
in Arya Tara, regarding her as the synthesis of all Gurus, Yidams, and Buddhas.
The Actual Practice
The actual practice of the instructions should be performed in conjunction with this sadhana.
Sometimes we can emphasize placement meditation and sometimes we can emphasize reciting the mantra and prayers with faith and devotion.
When we are reciting we should avoid any distracting thoughts and concentrate on the meaning of the words.

In a place conducive to his/her favour, with the Je-tsun Dolma (Tara) image - depicted, statue or wood-block - high on the clean shrine with the
proper offerings: the bona fide person who wants to practice and meditate should remain in mindfulness of Samaya (bondage) and maintain the
right behaviour at all times. Perform the Refuge and BodhiCitta prayers as advised in general.
3
Refuge Prayer and Enlightenment Thought 3x
In the Buddha, Dharma and Sangha, I take refuge till enlightenment. Through merits of giving and the like, may I reach Buddhahood to aid beings.

The Four Immeasurables 3x

May all beings have happiness and the cause of happiness, May they be free from suffering and the cause of suffering
May they never part from the happiness that knows no suffering
May they dwell in equanimity, free from attachment and aversion to those near and far.

Invocation of Buddhas and Bodhisattvas

I myself instantly appear as the emerald-blue Jetsun Dolma (Arya Tara) with one face and two arms. At her heart is the syllable TAM which
radiates light to invoke all the Root and Lineage Gurus as well as the twenty one Taras, surrounded by infinite Buddhas and Bodhisattvas in the
sky in front of us. Slowly merges into myself.
Om Vajra Sama Jah ( With mudra of invocation and absorp tion )
4 Homage to the Root and Lineage Gurus -
By whose kindness the very bliss swiftly appears in my mind, O Guru the precious jewel - At your Vajra feet I bow down.
Precious lineage that is Matriya, Precious knowledge that is Atisha, Precious teaching that of generations - To the lineage masters I bow down.
Crowns of gods and demigods are bowed to Your Lotus Feet. You free all from poverty - Mother Tara I bow down.

Offerings
Om Guru Arya Tare Sapariwara Argham Praticcha Svaha (water for drinking)
Om Guru Arya Tare Sapariwara Padhyam Praticcha Svaha (water for washing)
Om Guru Arya Tare Sapariwara Pushpe Praticcha Svaha (flowers)
Om Guru Arya Tare Sapariwara Dhupe Praticcha Svaha (incense)
Om Guru Arya Tare Sapariwara Aloke Praticcha Svaha (light)
Om Guru Arya Tare Sapariwara Gandhe Praticcha Svaha (perfume)
Om Guru Arya Tare Sapariwara Naividhye Praticcha Svaha (food)
Om Guru Arya Tare Sapariwara Shabda Praticcha Svaha (music)
5
Seven Limb Prayer - by Delong-ma Palmo
I sincerely pay homage to Holy Arya Tara, and to all the victorious ones and their successors dwelling in the ten directions and the three times.
I offer materially available flowers, incense, lamps, perfumes, food and music, as well as those that are mentally created,
O hosts of blessed Mothers, please accept.
I confess the ten non-virtuous deeds, five heinous crimes and all misdeeds that I have committed since beginningless time until now
under the sway of mental afflictions. I rejoice in all the merits that are accumulated in the three times by Buddhas, Bodhisattvas, Shravakas,
Pratykebuddhas and all individuals dwelling in the ten directions. According to the intelligence and predisposition of all sentient beings,
we ask that you turn the Dharma Wheel of greater, lesser and common vehicles.

Please do not pass away into Nirvana until Samsara comes to an end, and through your compassion please watch over sentient beings who are
submerged in the ocean of suffering. Whatever merits I have accrued, may they become the cause of my enlightenment.
And without taking a long time, may I become the saviour of all beings.
6
Mandala Offering
The scented bloom strewn ground is adorned with Mount Meru, four lands, sun and moon.
I offer all these as Buddha fields, that all beings may enjoy this pure realm.

Mandala Offering of Seven Heaps

Om Vajra Bhumi Ah Hung - the base is a golden ground, firm and pure. Om Vajra Rehke Ah Hung - surrounded by an iron fence. In the centre stands
a Hum, Mt. Sumeru, the king of mountains. In the east is Purvavideha. In the south is Jambudvipa. In the west is Godaniya. In the north is
Uttarakuru. The sun, the moon and all the perfect collection of the wealth and splendour of humans and gods without exception I offer to Holy
Tara and Her host of deities. Having accepted this, please bestow Your Blessings.

Om Guru Tare Vajra Mandala Puja Megha Samudra Spharana Samaye Hum
7
Gathering the Blessing

Three light rays, white, red and blue, issue from the three places of the divine deities. As they enter my forehead, throat and chest, all karmic
propensities and negative thoughts and actions are completely pacified. Becoming inseparable from Jetsun-mas (Dolmas) body, voice and heart,
the absorption of Jetsun-mas field into me causes me the abundant merits of two merit fields.

(Short Silent Pause)

Mantra of Purification
Om Amrite Hum Phat
Om Sva Bhava Shuddha Sarva Dharma Sva Bhava Shuddho Ham
8 Self Generation as Tara
Everything becomes empty. From within the sphere of emptiness a Vajra golden glistened ground is fenced to millions of miles by rising flames.
Inside is a Sengdeng (rosewood) forest endowed with emitting musical sounds, Jon-shing (magic tree) laden with fresh fruit and sprouting
flowers. Large red trees are adorned with blue leaves with many precious gems, twigs with golden thorny buds, each bud decorated with delicate
silver lines.
I am Sengdeng (rosewood) nag-kyi Dolma (Kahdiravani). I am emerald-blue in color and my face reflects a warmly serene smile. Single face,
two hands. My right hand gestures practicing magic, my left hand is in the sign of the three jewels Mudra at the heart, with the stem of a lotus
pressed between thumb and ring finger blooming around the left ear.
Having attained immortality, my appearance is that of a sixteen year old. My face is serene yet vivacious, my hair half knotted, the rest cover-
ing my shoulder left to the right. Wearing a jewel crown on my head, my body is fully adorned with eight traditional ornaments and a golden
brocade top and lower garment. I am sitting joyfully and playfully, with my right leg slightly outstretched and left leg inward.
9
The Meditation
With yourself being the central dakini sitting in the majestic posture, meditate on the 21 Dakinis. Their mantra encircling their own heart
syllable TAM , each in their own color. Visualize their abilities to help us, by them granting the positive qualities and to subdue the
external and internal negativeties.

Main Mantra
( while reciting, meditate on the 21 tarras )

Om Tare Tuttare Tu-Re Svaha

10
Om to the holy reverend Tara I bow
Starting from the east direction, on the 1st lunar seat sits Red TARA, the fearless swift lady, who subdues mischievous evil spirits. Swift brave
mother, red in color, her right palm holding a red conquering vase, her left hand in a blessing granting gesture twisting a red waterlily, her face
serene yet vivacious. 1. Om Tare Tuttare Tu-Re Vashang Kuru Svaha ( NYURMA PALMO, has power over )

On the 2nd lunar seat sits White TARA, the great peacefull one. She is serene in the color of a bright full Autumn moon, her right palm
holding a curing white vase, left hand in a blessing granting gesture twisting a white waterlily, her face vivacious.

2. Om Tare Tuttare Tu-Re Shin Tin Kuru Svaha ( DOLKAR, tranquilizes them )

On the 3rd lunar seat sits Yellow TARA, the golden lady of good fortune, who increases life span and merit. She is gold in color, holding in her
right palm a yellow vase of prosperity, her left hand in a blessing granting gesture twisting a yellow waterlily, her face serene yet vivacious.
3. Om Tare Tuttare Tu-Re Push Tin Kuru Svaha ( SONAM TOPKYEDMA, increases )
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On the 4th lunar seat sits Gold TARA, the victorious lady who grants longevity. She is gold in color and holds in her right palm a life granting
white vase, her left hand in a blessing granting gesture twists a yellow waterlily, her face serene yet vivacious.
4. Om Tare Tuttare Tu-Re Ayur Jana Hri Brum Kuru Svaha ( NAMGYAL-MA, granting life and wisdom )

On the 5th lunar seat sits Orange TARA, the all knowing lady who tames voluptuous beings. She is orange in color and loudly uttering
Hum, she holds in her right palm a charming glamorous orange vase. Her left hand in a blessing granting gesture twists an orange waterlily, her
face serene yet vivacious.
5. Om Tare Tuttare Tu-Re .................. Akhar Kahya Hri ( RIKYED LHAMO, diverts them )

On the 6th lunar seat sits Dark Red TARA who tames evil spirits and demons of the eighteen classes. She is dark red in color and is
victorious over the three worlds. Her right palm holds a dark red intoxicating vase against yakshas and demons, her left hand is in a blessing
granting gesture twisting a maroon waterlily between thumb and ring finger, her face serene yet vivacious.
( JIGYED CHENMO, intoxicates them )
6. Om Tare Tuttare Tu-Re Sarva Dusht Tsullu Svaha
12
On the 7th lunar seat sits Black TARA. The unchallanged furious lady who averts wars, lightning and hailstorms by exclaiming TRAT and
PEHT (tear and cut). She is black in color. In her right palm she holds the black rectifier vase. Her left hand is in a blessing granting gesture,
twisting a black waterlily between thumb and ring finger. Her face is slightly forceful.
7. Om Tare Tuttare Tu-Re Sarva Vara Naye Bhaya Svaha ( TUMO ZHENGYII MITHUBMA , repels the spells of foes )

On the 8 lunar seat sits Maroon TARA, the invincible fearless lady, who subjugates ghosts of external and internal forces. She is maroon in
th

color. Her right palm holds a subjugating maroon vase and her left hand in a blessing granting gesture, twisting a maroon waterlily between
thumb and ring finger, her face serene yet vivacious.
8. Om Tare Tuttare Tu-Re Sarva Amuk Shatru Maraya Phet ( ZHEN MIGYALVAI LHAMO, tame the 4 maras )

On the 9th lunar seat sits Dark Green TARA, the tara of the rosewood forest, who rescues beings from fear. She represents the three
refuge fields. Green in color, her right palm holds a green rescue vase. With the left hand in a blessing granting gesture, twisting a green waterlily
between thumb and ring finger, her face is serene yet vivacious.
( SENDENG DROLMA, protect from 8 fears )
9. Om Tare Tuttare Tu-Re Sarva Raksha Hum Phet
13
On the 10th lunar seat sits Red TARA, empress of the entire universe. Holding a victory banner, red in color, her right palm holds a white
dominating vase. With her left hand in a blessing granting gesture twisting a red waterlily between thumb and ring finger, her face is serene yet
vivacious.
10. Om Tare Tuttare Tu-Re Sarva Mara Pra-Madya Hum Phet ( JIGTEN SUMGYAL, controlling the force )

On the 11th lunar seat sits Orange Polished Gold TARA, the frowning lady who bestows wealth and dispels deficiencies. She is in a polished
gold-orange color, her right palm holding a wish-fulfilling vase. With her left hand in a blessing granting gesture, twisting a blazing orange
waterlily between thumb and ring finger, her face is serene yet vivacious.

11. Om Tare Tuttare Tu-Re Basu Dhara Svaha ( TRONYER CHENMA, grow the wealth )

On the 12th lunar seat sits Orange TARA who rains auspiciousness. She is orange in color and is the bestower of magnificence. Her right palm
holds a good luck vase. With her left hand in a blessing granting gesture twisting an orange waterlily between thumb and ring finger, her face is
serene yet vivacious.
12. Om Tare Tuttare Tu-Re Magalam Kuru Svaha ( TASHI DONJED, all be auspicious )
14
On the 13th lunar seat sits flame Red TARA who minimises the hostility of enemies. In her right palm she holds a dissuasive vase while with
the left hand in a blessing granting gesture she twists a red waterlily between thumb and ring finger. Her face is serene yet vivacious.
13. Om Tare Tuttare Tu-Re Spotaya Bismi Kuru Svaha ( DRAPUNG JOMMA, pulverise enemies )

On the 14th lunar seat sits Black TARA who places pressure on invisible obstacles. She is moody-looking with a slight frown on her face,
black in color. In her right palm she hold an anti-interference vase while her left hand is in a blessing granting gesture twisting a dark waterlily
between thumb and ring finger. She is in a coarse mood.
14. Om Tare Tuttare Tu-Re Vajra Maha Padya Bismi Kuru Svaha ( TRONYER CHENZED, repress them under your holy feet )

On the 15th lunar seat sits Light Red TARA (pacifier) who puts an end to unwholesome deeds. She is white in color. Her right palm holds
an antidotes vase while the left hand in a blessing granting gesture twists a pink waterlily between thumb and ring finger. Her face is extremely
serene.
15. Om Tare Tuttare Tu-Re Sarva Papam Prasha Mana Ye Svaha ( RAPTU ZHIMA, begin the elimination of all misdeeds )
15
On the 16th lunar seat sits Gentle Red TARA who liberates the wisdom syllable Hum to settle arguments. She is a peaceful red colored
TARA, who in her right palm holds a progressive mantra vase. Her left hand is in a blessing granting gesture twisting a gentle red waterlily
between thumb and ring finger. Her face is serene yet vivacious.
16. Om Tare Tuttare Tu-Re Sarva Dharma Prati Shudha Ye Svaha ( BARVAI ODCHAN, all phenomena transform into real nature )

On the 17th Solar seat sits Orange TARA, unfathomable suppressor and universal mover who shakes the universe and cuts social
disfunctionalities and moral disobedience. She is an orange color. In her right palm she holds an orange casting Mantra vase while the left hand
in a blessing granting gesture twists an orange waterlily between thumb and ring finger. Her face is serene yet vivacious.
17. Om Tare Tuttare Tu-Re Sarva Tamba Ni Tare Svaha ( PAGME NONMA, those repressed must be liberated )

On the 18th Solar seat sits White TARA, the great peacock who averts and pacifies poison of the underworld Nagas. She is white in color and
holds in her right palm a detoxifier vase. With her left hand in a blessing granting gesture she twists a white waterlily between thumb and ring
finger. Her face is serene yet vivacious.
18. Om Tare Tuttare Tu-Re Sarva Naga Bisha Shinting Svaha ( MAJA CHENMO, dispel the harm of the poisonous beings )
16
On the 19th Solar seat sits white TARA, undefeated queen who dispels extreme fights and nightmares. She holds in her right palm a calming
vase, while her left hand in a blessing granting gesture twists a white waterlily between thumb and ring finger. Her face is serene yet vivacious.
19. Om Tare Tuttare Tu-Re Sarva Morcha Pana Ye Svaha ( MIPHAM GYALMO, grant the ground of non-violation )

On the 20th Solar seat sits orange TARA who combats virulent contagious disease and epidemics. She holds in her right hand a medicinal,
therapeutic, healing vase, while her left hand in a blessing granting gesture twists a white waterlily between thumb and ring finger. Her face is
serene yet vivacious.
20. Om Tare Tuttare Tu-Re Bisa-Ri Svaha ( LHAMO RITROMA, forest wanderer tara )

On the 21 Solar seat sits white TARA who empowers us with multiple talents to accomplish mundane and super-mundane tasks. White
st

in color she holds in her right palm a multi-endowment vase, while with her left hand in a blessing granting gesture she twists a white waterlily
between her thumb and ring finger. Her face is serene and smiling yet vivacious.
21. Om Tare Tuttare Tu-Re Sarva Siddhi Svaha ( ODSER CHENMA, grant all accomplishment )
17
All the 21 Dakinis in their perfect garments with invaluable ornaments, resting on their own disks in their own Vajri postures. On their
foreheads, white Om - at their throats, red Aa - at their hearts, blue Hum. Instantaneously, beams of light from each individual Taras
fills the land in ten directions, invoking all the external Taras who then appear in wisdom aspect in the sky above me.
Outer Offerings Om Guru Arya Tare Sapariwara Argham Praticcha Svaha (water for drinking)
Om Guru Arya Tare Sapariwara Padhyam Praticcha Svaha (water for washing)
Om Guru Arya Tare Sapariwara Pushpe Praticcha Svaha (flowers)
Om Guru Arya Tare Sapariwara Dhupe Praticcha Svaha (incense)
Om Guru Arya Tare Sapariwara Aloke Praticcha Svaha (light)
Om Guru Arya Tare Sapariwara Gandhe Praticcha Svaha (perfume)
Om Guru Arya Tare Sapariwara Naividhye Praticcha Svaha (food)
Om Guru Arya Tare Sapariwara Shabda Praticcha Svaha (music)

Ja Hum Bam Hoh ( All the wisdom deities merge into their favoured forms )
18
Vase Initiation
Light rays issue forth from deities hearts to invoke the initiation deity, to concentrate the initiation in me.
Om Vajra Sama Jah
Argham (water for drinking) Padhyam (water for washing) Pushpe (flowers) Dhupe (incense)
Outer Offerings: Aloke (light) Gandhe (perfume) Naividhye (food) Shabda (music)
Please grant me the Vase Initiation

Requesting thus the initiation deity: Om Sarva Tathagata Abesh Kata Samaya Shri Ye Hum.
Nectar enters through my crown, filling my whole body and overflows to wash the dirt and negative propensities of my being.
I feel complete purification and elevation of the great bliss within.
The remaining excess water on my crown transcends into Buddha Amitabha and now the initiation diety becomes one with me.
19
Make an Offering to Yourself as a Deity:
Argham ( water for drinking ) Padhyam ( water for washing ) Pushpe ( flowers ) Dhupe ( incense )
Aloke ( light ) Gandhe ( perfume ) Naividhye ( food ) Shabda ( music )

Praises To The 21 Taras (recite 2, 3, 7, or 21 times)

Homage to theInvincible Arya Tara -

Homage Tara, swift and fearless Homage mother face like full moon Homage mother Golden lady
Eyes like a flash of lightning Of a hundred moons in a autumn Palms are adorned with a lotus
Born from the stamens of a blossom And a Clusters of a thousand stars Giving, effort, ascetism
Lotus face of lord of three worlds Illuminating with the dazzling light Patience, meditation ac..tivities

20 Homage who is crown of Tathagatas, Homage mother utters Trat and Phat Homage Mother, who is joyful
Enjoys endless total Vic...tory destroys magic diagram by the sound Garlands of light from her crown head
Who have couraged every perfection trampling with foot right in left out TUT-TA-RE laughter perfect laughter
Mother honored by the offsprings amidst whirling dazzling flames commands worldly gods and Demons

Homage letter TUTTA..RA-and HUM Homage TURE Mahgore Homage one who calls the entourage
who fills all therealms of de..sire one who defies mighty demons. of the earth protectors of the universe
Mother trample seven-worlds under feet Lilly face with wrathful mood by your frowning movements with the voice Hum
has the power to summon all Slays all-shatru with no exception. mother lifts the poverties of being

Homage Mother who is worshipped by the Homage mother, fingers at her heart Homage mother who has diadem
Indra, Agni, Brahma, Marut
Showing Mudra of the three jewels crescent moon, as an ornament
Praised by host of Bhutas, Vetalas With a wheel that shines in everywhere. Amitabha in her top knot
Gandharvas and Yakshas at your feet Engulfs in a heaps of light rays eternally radiate brilliant light
21 Homage who is amidst flame ring Homage Mother, bound round with joy Homage you who honored by the
Glaring like a kalpas solar with her voice-of (Mantra) ten-letters Rulers of gods, Devas, Kina..ras
Gladly right- foot outstretched left-foot drawn... in Wisdom mantra Hum you liberate Majestically joyful complete armored
Mother destroys host of enemies Shatter bodies of the enemies Scatters argues and the nightmares
Homage Mother strikes the earth.. with Homage Mother, stamps by Tu-Re feet Homage who is growing sun and moon (like)
Strikes-with palms-and foot-stamps-upon it Hum in form of seed syllable Two eyes shining brightly light rays
with a frowning mood and sound Hum Mt... Meru mandara kai...Laish Verbalizing two Hara and Tuttara
tames the underworld of seven types Mother trembles all of three worlds Mother combats fearful disease
Homage one who blissful virtuous peace..ful Homage, form of lake of the.. Gods Homage who has trio triumph
Mothers field is peace of Nirvana Holding shape of gentle creatures Holding mighty power of ending
Endowed with a perfect Svaha and Om Uttering two-Taras-and-the letter Phat Horde of zombies, yakshas demons
You who clear my all the misdeeds Mother clearing all the poisons O Tu-Re sublime lady
This praise of the root mantra I offer with twenty one prostrations.
22 Concluding the sadhana
Recite the Mantra Om Tare Tuttare Tu-Re Svaha or the Mantras of each of the deities once at the conclusion.
Finish by chanting Tare as many times as you can in one breath.

Benefits Of The Praises

The pious one who asks with great faith, with reverence to the Goddess, at dusk and dawn with mindfulness, will be given fearlessness, will have
all misdeeds pacified and lower realms will be destroyed. One will receive blessings quickly from seventy million Buddhas.
Gaining a better life than this, one will reach full enlightenment.
Even the most dreadful poisons of beings plants and minerals, if eaten or drunk, are removed by remembering Mother Tara. It will avoid all
those pains caused by spirits, fevers and poisons and will aid others welfare too. One will get ones wish for a child, wealth will be gained as one
wishes, if one prays two, three, seven times.
By obtaining all ones wishes may each and every obstacle be allayed.
23
In Retreat
Recite the Mantra Om Tare Tuttare Tu-Re Svaha or the Mantras of each of the deities as many times as possible.

In the post meditation period or during leisure breaks in retreat it is tradition to readsuch profound biographies as Atishas (below) to inspire our
spirituality.

Thestory of Atisha is reproduced here to introduce his kinship to supreme Dharma and his extraordinary work on guidance to Meditation up until
now. We should repay his kindness by recalling his deeds in the same way as we do Guru Rinpoche (Padmasambhawa). Without these two historic
figures the Buddhas Dharma would not have been fortunate enough to live through to this age and continue for ages to come. Atishas favourite
and root deity was this Tara. So please always keep his works and that of Guru Rinpoche in mind. Peace be upon them.
24
A Brief History of Atisha
Childhood and Renunciation of Princely Life
In eastern India, in the land of Jahor, in the city of Bangala, in the Golden Banner Palace, lived King Kalyana the Good and Queen
Prabhavati the Radiant. The royal palace was crowned with thirteen golden roofs, one set atop the other, and magnificently adorned with
25,000 golden banners. It was surrounded by countless parks, pools, and beautiful gardens. The kingdom was as rich as the ancient, opulent
dynasties of China.
The royal couple had three sons, Padmagarbha, Chandragarbha, and Shrigarbha. It was this second prince, who grew up to become our
illustrious teacher, Atisha (Jo-bo rje dPal-ldan A-ti-sha) (982-1054 CE).
When Atisha was eighteen months old, his parents held his first public audience at the local temple, Kamalapuri. Without any instruction,
he prostrated to the venerable objects inside and spontaneously recited, Because of the compassion of my parents, I have attained a
precious human life rich with the opportunity to view all you great figures. I shall always take from you my safe direction (refuge) in life.
25 When introduced to his royal subjects outside, he prayed to realize his fullest potential in order to satisfy their every need. He also prayed
to be able to take the robes of a spiritual seeker who has renounced family life, never to be proud, and always to have compassionate
sympathy and loving concern for others. This was most extraordinary for such a young child.
As Atisha grew older, his wish to become a mendicant monk increased ever stronger, but his parents had different expectations. Of
their three sons, he was the brightest, and the auspicious omens at his birth helped convince them that he should be the royal successor.
Therefore, when the boy reached eleven, the customary age for marriage at that time, they made elaborate preparations for him to take a
bride.
On his wedding eve, the Buddha-figure (yidam) Tara appeared to Atisha vividly in a dream. She told him that for 500 consecutive lives
he had been a mendicant monk and therefore not to have any attraction for the transitory pleasures of this world. She explained that an
ordinary person caught up in them would be relatively easy to rescue, like a goat trapped in quicksand. But, as a royal prince, he would
be as difficult to extract as an elephant. The boy told no one about this dream, but on other grounds cleverly excused himself from this
marriage.
Having firmly resolved to find a spiritual teacher, but telling his parents he wished to go hunting, Atisha now left the palace with 130
26 horsemen. First, he met in the jungle the holy Jetari, a man of the brahmin priestly caste who was living as a Buddhist recluse. From him,
the lad formally accepted a safe direction in life and took the bodhisattva vows. This holy man then sent him to the sequestered monastic
university of Nalanda and the spiritual master Bodhibhadra.
Atisha immediately set off with all his horsemen and there, from Bodhibhadra, he again received the bodhisattva vows and teachings. He
was next directed to the great Vidyakokila for further instruction and then on to the famous Avadhutipa. This latter master advised the boy
to return home, treat everyone respectfully, but try to see the drawbacks of such a luxurious life and then report back.
Atishas parents were delighted to see him and thought at last he would settle down, take a wife, and prepare for his future rule. However,
the lad informed them that he had in fact gone in search of a spiritual teacher for guiding direction. He confessed that all he wished was to
lead a quiet, contemplative life and had come for permission to take leave of his princely duties.
Shocked at his words, his parents tried to dissuade him from leaving. They said he could combine both lives and offered to build
sequestered monasteries near the palace and let him study, feed the poor and so on. They pleaded with him not to return to the jungle.
But, Atisha told them he had not the slightest attraction to royal life. To me, he said, this golden palace is no different from a prison. The
princess you offer is no different from a daughter of the demons, the sweet food no different from the rotted flesh of a dog, and these satin
27 clothes and jewels are no different from rags from the garbage heap. From this day onwards, I am determined to live in the jungle and study
at the feet of the master Avadhutipa. All I ask is for some milk, honey, and brown sugar and I shall take my leave.
There was nothing his parents could do but consent to his request and so Atisha returned to the jungle with these provisions and an
embarrassingly large entourage of royal attendants they insisted accompany him. Avadhutipa now sent the young prince to the master
Rahulagupta, on the Black Mountain, to enter the practice of tantra. Atisha arrived with all his horsemen and told this vajra master how
he had studied with many teachers, but still was unable to shake off his bondage to royal life. Rahulagupta conferred upon him his first
empowerment, which was into the practice of Hevajra, a Buddha-figure with which to bond his mind. He then sent him back to the palace
with eight of his disciples, four male and four female, dressed scantily in the bone ornaments of mahasiddhas, great adepts with actual
attainments.
For three months, Atisha stayed in the environs of the palace with these strange new companions, behaving in a completely unconventional
and outrageous manner. In the end, his parents were forced to give up all hopes for their precious son. Thinking him to have gone mad,
they gave full permission for him to leave with his rather unsavory-looking friends and be gone once and for all.
28 Studies in India and the Golden Isle
Atisha immediately ran back to his master Avadhutipa and now, from the age of twenty-one to twenty-five, studied intensively the
Madhyamaka middle way outlook of reality. During this period, he also studied with many other highly accomplished teachers and became
extremely well versed in all systems of tantra practice. In fact, he became rather proud of his erudition and felt he was rather clever with
these hidden measures to protect the mind and that he had mastered all their texts. But then, he received apure vision of a dakini, a
celestial maiden whose movements are unimpeded by ignorance, who held in her arms many volumes on the everlasting streams of such
tantra systems. She told him, In your land, there are only a few such texts, but in our land there are so many. After this, his pride was
deflated.
One day, he decided to go off and devote all his energies to the tantra practices in order to realize his fullest potential in his very life. His
vajra master, Rahulagupta, then appeared in a dream and advised him not to do so and desert everybody, but to become a mendicant
monk. He should continue in this manner with steady practice and achieve perfect enlightenment in its due course of time. Thus, at the age
of twenty-nine, Atisha received from the stable elder, Shilarakshita, the robes of a spiritual seeker who has renounced family life and was
given the name Dipamkara Jnana, He Whose Deep Awareness Acts as a Lamp.
29 During his first twelve years after taking robes, Atisha studied at the monastic university of Odantapuri with the great Dharmarakshita, the
author of the famous lojong (blo-sbyong, mind-training) text for cleansing our attitudes, The Wheel of Sharp Weapons. They focused on
all the Hinayana or modest-minded measures to take as a vehicle leading to liberation, but Atisha was always dissatisfied. He longed for the
fastest way to realize his fullest potential.
His vajra master Rahulagupta told him, It does not matter how manypure visions you receive, you must train to develop caring love,
compassionate sympathy, and a bodhichitta aim totally dedicated to benefiting others and to achieving enlightenment. He advised him to
commit himself wholeheartedly to the Buddha-figure Avalokiteshvara, to bond his mind closely with him and work to become enlightened
so that he could best free everyone from samsara, uncontrollably recurring existence. Only with this achievement would he realize his
fullest potential.
At Vajrasana, the Vajra Seat, at modern Bodh Gaya, while circumambulating the great stupa relic monument for honoring the Buddha,
Atisha heard two statues whispering to each other in a niche overhead. One asked the other, If you wish to achieve enlightenment as
quickly as possible, in what should you train? A totally dedicated heart of bodhichitta was the reply. And while circumambulating the
cupola of the monument, a statue of Buddha, the Vanquishing Master Surpassing All, spoke to him saying, O mendicant monk, if you wish
30 to realize your fullest potential quickly, train in love, compassion, and bodhichitta.
At that time, the most famous master holding the complete teachings on how to develop bodhichitta was Dharmakirti (Dharmapala) the
Sublime Teacher from Suvarnadvipa, the Golden Isle. Thus, with a group of 125 learned monks, Atisha set off on a ship of merchants bound
for the Golden Isle, modern Sumatra. In those days a long ocean voyage was not an easy affair and they had a particularly difficult passage
with storms, whales, and losing their way. It took thirteen arduous months to complete their journey, but Atisha remained undaunted
throughout.
When they finally landed, Atisha did not go at once to the famous master, but stayed instead for a full two weeks with a group of this
masters disciples. He prodded them over and again for information about their teacher and insisted on his full biography. This shows us the
importance of thoroughly examining a spiritual master and checking his or her qualifications before going to study.
Meanwhile, this Sublime Teacher from the Golden Isle had heard of the arrival from India of the learned scholar and his mendicant
companions on their spiritual quest. He assembled his own community of monks for the welcome and when Atisha arrived, they
performed together many formal ceremonies auspicious for the future. He also presented Atisha with a Buddha statue and predicted that
one day he would tame the minds of the people of the northern Land of Snow.
31 Atisha stayed in the Golden Isle for twelve years, avidly training with this master. First, he studied A Filigree of Realizations (mNgon-rtogs
rgyan, Skt. Abhisamaya-alamkara) the Triumphant Maitreyas guideline instructions for fathoming the Omniscient Ones Sutras of Far-
reaching Discriminating Awareness (Sher-phyin-gyi mdo, Skt. Prajnaparamita Sutras). He then gradually received the full teachings on
extensive behavior from the lineage of Maitreya and Asanga, as well as those of the special lineage on exchanging selfishness for concern
with others, which the bodhisattva Shantideva, a spiritual son of the Triumphant, had received directly from the ennobling, impeccable
Manjushri himself. After Atisha gained, through these methods, a full-realization of a bodhichitta aim, he returned to India at the age of
forty-five and resided thereafter mostly at the sequestered monastic university of Vikramashila.
All in all, Atisha studied with 157 great teachers, but he had such exceptional reverence for this magnificent teacher from the Golden Isle
and the measures he imparted that tears would well in his eyes whenever he mentioned or heard his name. When later asked by his Tibetan
disciples if this display of emotion meant that he favored one of his teachers above all others, Atisha replied, I make no distinctions among
all my spiritual mentors. But because of the kindness of my sublime master from the Golden Isle, I have gained peace of mind and the
dedicated heart of a bodhichitta aim.
32 Inviting Atisha to Tibet
After Atishas return to India, he protected and upheld the Triumphant Ones hallowed Dharma by three times defeating in formal debate
non-Buddhist extremists. Within the Buddhist fold, he established many institutes of learning wherever he traveled, and whenever he
saw signs of degenerate or misinformed practices, he would immediately reform them. His fame spread throughout India. Because of his
compassion and insight, he was revered as the crowning jewel of the erudite masters. He conferred the greatest benefit, however, on the
people of Tibet, the Land of Snow.
Although the Buddha Dharma had been brought to Tibet several centuries earlier through the efforts primarily of Guru Rinpoche
Padmasambhava (Gu-ru Rin-po-che Pad-ma byung-gnas) and several others, this early flowering suffered a great setback due to repression
by King Langdarma (Glang-dar-ma) (863 906 CE). Few practitioners were left and afterwards many points were no longer properly
understood. Many felt that the practices of ethical self-discipline and tantra were mutually exclusive and that enlightenment could be
achieved through intoxication and various forms of sexual misconduct. Others believed that likewise contradictory were the teachings of
Hinayana and Mahayana, leading respectively to liberation and enlightenment.
Saddened by this degenerate condition, the Tibetan king Yeshey-wo (Ye-shes od) wished very strongly to invite a learned master from one
33 of the great monastic centers of India to come to Tibet and clarify the confusion. Not knowing specifically of Atisha, he sent twenty-one
young men to study Sanskrit and locate a suitable master. All but two died of the heat. Unable to invite anyone, but having learned the
language, the new translators Rinchen-zangpo (Rin-chen bzang-po) (958 1051 CE) and Legshay (Legs-bshad) returned to the king and
informed him about Atisha.
As soon as he heard his name, the king decided that this Atisha was the person who was needed. Wasting no time, he sent a second party
of nine, headed by Gyatsonseng (rGya brtson-grus seng-ge), with much gold to invite this master. But the eight companions died as well
and, unable to bring Atisha, Gyatsonseng stayed on in India. When news of this second failure reached Yeshey-wo, he decided to lead an
expedition himself to collect more gold for yet another party. But on this mission, he was captured on the Nepalese border by the rival King
of Garlog (Gar-log, Qarluq), who wished to prevent the further spread of Buddhism in Tibet.
King Yeshey-wos nephew, Jangchub-wo, was informed either to give up this mission to India or to raise an amount of gold equal to the size
of his uncle in order to secure the hostages release. The nephew traveled about the kingdom, but was only able to collect gold equal to the
Kings torso and limbs. He could not raise the additional gold for his head. When the Garlog ruler demanded the full measure of ransom,
the nephew requested permission to see his uncle.
34 He was taken to a dark prison cell enclosed by iron bars. There he explained the situation to his uncle, who was in chains and very frail, and
said he would continue to search for the remaining gold. Do not give up hope, he told his uncle, for I shall raise the ransom. I could wage
war with this Garlog king, but many would be killed. Buying your freedom seems best.
My dear nephew, the aged King replied, I never expected you to have such compassion and wisdom. I am pleased that you understand
the evils of violence, but now you must forget about me. Instead, use all the gold you have collected to invite to Tibet the great master
Atisha. I have died countless times in previous lives, but I am sure I have never before sacrificed myself for the Triumphant Ones Dharma.
Now I am very happy to do so. Whomever you send to India, please have him tell Atisha that I have given my life for the welfare of my
subjects and the Dharma so that he could be brought to Tibet. Although I have not had the fortune to meet him this lifetime, I have fervent
hopes that I can in the future. The nephew submitted to his uncles command and departed, nearly overcome by grief.
Jangchub-wo, now became King of Tibet. He decided that the best person he could send on this third mission would be the translator
Nagtso (Nag-mtsho Lo-tsa-ba), who had already been to India several times. The new king invited him to the palace and, insisting that the
translator sit on the royal throne, pleaded with him. My uncle died so that Atisha could be invited to Tibet. If his wish is not fulfilled, the
troubled people of this land will surely fall into terrible rebirths. I beg you to save these unfortunate beings. The young king then broke
35 down and wept. Nagtso had no choice but to accept and brave the hardships of yet another journey to India.
The translator set off with 700 gold coins and six companions. The King escorted them for several days and, before taking his leave,
reminded Nagtso to tell Atisha, This is the last of the gold in Tibet and my uncle was the last of Tibets great men. If he has any compassion
for others, he must come. If the barbarians of Tibet have such concern for the Dharma and he has none, then Buddhism has indeed
weakened and there is no hope! The King then turned back to his palace.
On the way to India, the delegation met a young boy who asked the purpose of their journey. When told, he was very pleased and said,
You will be successful in your quest if you always recite this prayer, I make obeisance to and take safe direction from Avalokiteshvara. I
request that the Triumphant Ones Dharma flourish in Tibet. When asked who he was, the boy said they would find out in due time.
Eventually, the travelers reached the sequestered monastic university of Vikramashila late one night and camped at the gates. In a room
above, lived Gyatsonseng, the Tibetan who had led King Yeshey-wos second mission. When he heard voices speaking his native tongue, he
looked down with great surprise and, seeing the party camped below, asked why they had come. The Tibetans excitedly related their story,
and even disclosed that the purpose of their mission was, in fact, to bring Atisha himself back to Tibet. Gyatsonseng warned them not to
reveal their aims so openly. He advised them to leave their gold with the boy posted at the gate and come to see him in the morning. The
36 travelers did so and the small boy told them to rest and to trust him.
Early the next day, the lad woke them and asked why they had come. When they told him everything, the boy said crossly, You Tibetans
talk too much! You must keep this quiet. Otherwise, there will be much interference. Important things should never be done in haste, but
always slowly, carefully, and in secret. He then returned their gold coins and led them into the enormous monastic grounds.
The party met an old man who greeted them and asked where they were from and why they had come. Again, they made no attempt to
hide anything and the old man scolded them, If you continue indiscreetly like this, you will never accomplish your goal. Tell your mission
only to Atisha. He then offered to show them to Gyatsonsengs room. Although he walked slowly with a cane, no one could keep up with
him, for he too, like the small boys before, was an emanation of Avalokiteshvara, overseeing their mission.
Now the Tibetans decided on a plan of action. Gyatsonseng told them to say they had come to study Sanskrit. Our chief abbot, the elder
Ratnakara, is Atishas superior and regards him very highly. If he hears of your real purpose, he will make sure you never even meet Atisha.
The next morning, they reported to the Abbot and presented him with half their gold coins. They told him that in the past many of their
countrymen had come to India seeking to invite to Tibet such erudite masters as Atisha. However, they had come to study and become
learned themselves. The venerable elder was greatly relieved and said, By all means do that. Do not misunderstand. It is not that I have no
37 compassion for Tibet, but Atisha is one of our most highly realized masters, especially in terms of his bodhichitta. If he does not remain
in India, there is no hope for the Buddhas teachings to be preserved in their birthplace. The Abbot, however, was still highly suspicious of
these foreigners and prevented them from meeting Atisha.
The Tibetans, convinced that their ploy had worked, began to attend classes and bided their time. After several months, an important
monastic ceremony was held. As everyone was required to attend, the travelers hoped that at last they would catch a glimpse of Atisha.
As they watched and waited, many great masters made their entrance. Some, like the famous Naropa, came surrounded by a huge
retinue. Others were preceded by attendants bearing flowers and incense. Finally, Atisha arrived. He was dressed in old tattered robes,
with the chapel and storehouse keys tied to his waist. The Tibetans were sorely disappointed with his unimpressive appearance and asked
Gyatsonseng if they could invite one of the other more glamorous masters instead. Gyatsonseng told them, No, Atisha has a very special
close bond with Tibet and, despite his appearance, he is the one you must bring back.
Finally, a secret meeting was arranged. Nagtso presented Atisha with the gold coins piled high on a round mandala offering plate and told
him the history of how the hallowed Dharma had degenerated in Tibet. Relating the story of King Yeshey-wos sacrifice and repeating the
words of both the uncle and nephew, Nagtso pleaded with him to come.
38 Atisha told them they were very kind and that he had no doubt that those Tibetan kings were in fact bodhisattvas. He was aware of the
problems and sincerely respected the King for his sacrifice, but they must try to understand he was getting on in years and had many
responsibilities as keeper of the monasterys storehouse. He hoped it would be possible to come and returned their gold for the journey
home. Meanwhile, he told them, I must consult with my personal yidam.
That night, Tara appeared to Atisha in apure vision and told him his journey would be a complete success. He would benefit the Tibetans
enormously and would find among them a disciple with an especially close bond to him. This would be an upasaka, a man with lay vows,
and he would spread the Dharma even further. But, she told him, if you remain in India, you will live to be ninety-two, whereas if you
go to Tibet your life span will be seventy-two years. Atisha now felt confident to go with the Tibetans and that it was worth the sacrifice of
twenty years of his life if he could truly benefit others. He would have to find some clever means to obtain leave from his shrewd abbot.
First, he asked permission to make pilgrimages to the east, south, and west of Vikramashila. This was granted and he visited a number of
holy places. He then asked to make a similar journey to the north, but the Elder, sensing his hidden motive, refused.
The Tibetan delegation was thrown into great despair and decided the only hope was to tell the Abbot the entire truth. The stable Elder
pretended to be angry, and the Tibetans immediately fell to their knees and pleaded for forgiveness. My reasons for not wishing to give you
39 Atisha are the same as before, the Abbot began, but because the need of Tibet is so great, I am willing to let him remain in your land for
three years. However, you must promise to return him to India after that time. Overwhelmed with joy, the Tibetans pledged their word.
Reforming and Revitalizing the Dharma in Tibet
Thus, at the age of fifty-three, Atisha set out on the long journey to the Land of Snow. On route, the translator Gyatsonseng fell ill and
died. In grief, Atisha declared, Now my tongue has been cut out! Then Nagtso humbly bowed before him and said, Please do not worry.
Although my Sanskrit is not perfect, it will surely improve. There are others as well who maybe can serve you.
In Nepal, they met the great eye-opening translator Marpa (Mar-pa Lo-tsa-ba) (1012 1099 CE), who was on his way to India for the third
time. Atisha invited him to be his interpreter, but Marpa excused himself by saying, It was my teachers wish that I visit India three times.
Now, I must make this final journey. They also met the aged translator Rinchen-zangpo, but he too was unable to help. As you can see by
the white hair on my head, he said, I am very old. I have worked all my life without ever the chance for doing intensive practice. Thus,
Atisha went on, forced to rely on Nagtsos limited skills.
After two years of travel, the party finally arrived in Upper Tibet (sTod, western Tibet) at the city of Ngari (mNga-ri), the capital of Yeshey-
wos kingdom. Both the householders and the monks formed a grand procession and invited Atisha to stay at the nearby sequestered
40 monastery. The Indian master was overjoyed at this enthusiasm for the Triumphant Ones teachings and was greatly surprised at the
number who had taken the robes of a spiritual seeker. Many learned people came from all over Tibet. He was so impressed with the
profundity of their questions concerning the Sage Buddhas sutras and tantras that he wondered why they had gone to so much trouble to
invite him when there were already so many masters. However, when he quizzed them back as to how these two sets of preventive measures
formed an integral whole, they were unable to answer. Atisha now knew the purpose of his mission.
One day, King Jangchub-wo requested a teaching for the people of Tibet. We do not want one on measures that are so vast and profound
we shall be unable to adopt them, he said. What we need is something that will tame our minds and enable us to deal with our everyday
impulsive behavior (karma) and its results. Please teach us the measures you yourself take.
Atisha was so enchanted by the simplicity and sincerity of the Kings request that in later years he referred to him as my excellent disciple.
Had he been asked for advanced empowerments into tantric deity systems or for practices conferring special powers, he would have been
far less pleased. Thus, he spent three years at Ngari giving discourses later compiled into A Lamp for the Path to Enlightenment (Byang-
chub lam-gyi sgron-ma, Skt. Bodhipathapradipa), the prototype for all future texts on this subject.
The points he always emphasized in his talks with the people earned him the nicknames, Sublime Teacher of Safe Direction (Lama
41 Refuge) and Sublime Teacher of Impulsive Behavior and Its Results (Lama Cause and Effect). He was very pleased with this and said,
Even hearing such names might prove beneficial.
Throughout this time, Atisha kept watch for his future chief disciple, the Tibetan layman prophesied by ennobling, impeccable Tara, but he
had still not appeared. One day, the Indian was invited to a patrons house for lunch and, as he was a strict vegetarian, was served traditional
toasted barley cakes (tsampa). When he left, he asked for a few extra pieces and some butter. At that very same moment, the revered
Dromtonpa (Brom-ston rGyal-bai byung-gnas) (1004 1064 CE), the awaited upasaka layman, arrived at Atishas house. He asked the
attendants, Where is my sublime Mahayana guru? They replied, Atisha is having lunch with his patron. If you wait here, he will return
shortly.
Dromtonpa could not wait. Instead, he ran quickly toward the patrons house. Atisha and Dromtonpa met in one of the streets. Although
they had never seen each other before, there was an immediate mutual recognition because of their close bond from previous lives.
Dromtonpa made prostration and Atisha, offering him the barley cakes, said, Here is your lunch. You must be very hungry. The layman
ate the cakes and used the butter to make a butter-lamp offering to his newly found spiritual master. From that time onwards, he offered
such a lamp each night without fail.
42 After Atisha had been in Ngari three years, he set out with the translator Nagtso for the return to India. But, a war on the Nepalese border
prevented their passage. Nagtso became extremely anxious since now it appeared impossible for him to keep his promise to the Abbot of
Vikramashila. Atisha immediately calmed his fears by saying, It is useless to worry about a situation that is beyond your control.
Greatly relieved, Nagtso wrote the Abbot a letter, explaining how their good intentions had been thwarted. As partial recompense for
his absence, Atisha sent with it a copy of A Lamp for the Path to Enlightenment. He also requested permission to stay in Tibet for the
remainder of his life. They then returned to Ngari.
Nowadays, the publication of a book is a relatively simple commercial transaction. At the time of Atisha, however, before a manuscript
could be printed, it had to pass a rigid examination by a committee of scholars, presided over by the local king. If the work were found
lacking in any way, it would be tied to the tail of a dog and dragged through the dust. While the author, instead of reaping praise and fame,
would suffer a humiliating loss of reputation.
Atishas text was subjected to this same scrutiny and the committee unanimously agreed to its outstanding worth. The presiding king
was even moved to remark that it would not only benefit the ignorant Tibetans, but the sharp-minded Indians as well. When the Abbot
of Vikramashila read the text, he wrote to Nagtso the translator, I have no more objections to Atishas remaining in Tibet. What he has
43 written has benefited us all. I merely ask that he now compose and send us his own commentary to it. This is how Atishas own explanation
of the difficult points of this important text (Byang-chub lam-gyi sgron-mai dka-grel) came to be written.
Soon, Dromtonpa invited Atisha to travel further north to Central Tibet (dBus) and visit Lhasa. On the way, they stopped at Samyay
(bSam-yas), the first monastery built in Tibet. Atisha was very impressed by the librarys Sanskrit and Tibetan collections and said that he
did not think that so many Sanskrit Buddhist texts existed even in India at that time.
Altogether, Atisha spent seventeen years in the Land of Snow: three in Ngari, nine in Nyetang (sNye-thang) near Lhasa, and five in various
other places until his death in 1054 CE at the age of seventy-two as prophesied by Tara. Atishas body was embalmed and enshrined at
Nyetang and, two years later (1056 CE), the revered layman Dromtonpa established the sequestered Radreng Monastery (Rva-sgreng rGyal-
bai dben-gnas), the most important center of the Kadam (bKa-gdams) tradition which passed on his masters lineages.
Nagtso the translator recalled that not once during the long time they had been together had Atisha ever said or done anything unpleasant.
Teaching an integrated path of sutra and tantra, the great Indian master accomplished the enormous task of reforming and revitalizing the
spread in Tibet of the Triumphant Ones complete Dharma. In fact, it is due to his kindness that these hallowed measures have survived in
their original form up until the present.
44 Students of Atisha continued to study and practice under Dromtnpa. He became the main lineage holder of the former real Kadampa
tradition of Atisha. (Not to be confused with the new Kadhampa of Gelugpa.) He composed many texts and passed away in 1064. He was
the great father to the later three sister schools, excepting the Nyingma pa.
Author Credits: 1) The Brief History of Atisha is by Geshe Ngawang Dhargyey, oral translation by Sharpa Tulku, prepared and edited by Alexander Berzin. It is
reproduced from the Berzin Archives - the Buddhist Archives of Dr Alexander Berzin. Original version excerpted from Anthology of Well-Spoken Advice, vol 1.
Dharamsala, India: Library of Tibetan Works & Archives, 1982. 2) The refuge prayer, 4 immesurables, 7 limb prayer, mandala prayers (short and longer versions),
and the benefit prayers were sourced from Tsharpa Lochen Lama Choedaks translation (Canberra)

Sarva Manga Lam

This sadhana and history was compiled by the 6th Zimwock Rinpoche of Tsarpa, Phenpo Nalandra (Tibet) and Chogye Jamchen Choe Dzong
(Australia) for the 21 Taras empowerment (6th August 2011).

May the Gurus, Bodhisatvas and Dharmapalas forgive me for any faults and mistakes in this rendering.
May this benefit countless sentient beings. May all be well.