The tantra of The Arising of Tārā is an ocean of yogic practice. Although its scripture and practice manual had declined and disappeared, There was The Meditative Absorption of Tārā, chief among tantras. Once that, too, became lost, this practice manual appeared.
For the sake of many beings, and as a compendium of the tantras That elaborately teach the yogic practices, Lokeśvāra, Lord of the World, taught this manual of practice.
This method that benefits all beings Is based on seeing that the world is without refuge, And tormented by the three types of suffering. Receive this with great reverence!
Sarvanivaraṇaviṣkambhin, Sāgaramati, Maitreya, and others—the full gathering— All heard these words of the Dharma, Rejoiced, and bowed their heads to the ground in veneration.
The children of the victorious ones mastered it and praised it; They worshiped it with song, melody, And various types of dance. Yakṣas, rākṣasas, the world of ghosts,
Various maidens, the heavenly bodies, Thunderbolt bearers, lords of the earth, Nāga girls who live in the billowing seas Where they cast coquettish glances,
The guardians of the nether world, and the daughters of the surasiddhas—these all worshiped. Gandharva queens with eye-catching breasts, Female knowledge holders, kinnarīs, Himavat’s daughters, as well as others, all spoke in this way:
“For us there is no refuge. Yet this teaching of the Buddha is the refuge for those who have none. Protector of those without a refuge, protector of the world, You engender bliss and great wonder about this teaching.”
The Lord, hearing these words of the assembly, Pronounced the secret mantra, which he himself mastered, And upon hearing this king of mantras, all the females there Experienced numerous forms of the bliss of final buddhahood.
By the touch of the vajra their bodies released the juice, And casting sidelong glances, They impatiently stamped their feet on the ground. Carried away by the bliss of passion, they let their juices flow.
May the Protector observe this and dispense Timely words to these celestial girls— The mantra of Kurukullā that enthralls wandering beings— And the practice of painting in combination with this mantra.
When the Blessed One, the Protector of the World, had proclaimed his intent, He, the Master of the World, began to teach the stages of the ritual: The method for creating an image of Kurukullā, The mere painting of which
As well as red hands and feet, Eyes like those of a bird, and the legs of a black antelope. It is such a person who shall draw the Savioress. In the first month of spring,
And abstain from fish, meat, and alcohol. Always dressed in red, He must be smeared with a red fragrant paste. Having brought forth a mind of loving-kindness,
He should bathe at dawn in a sanctified location. Then, having changed into a garment of three pieces, He should correctly draw The Enchantress: Single-faced, with elongated eyes,
Four-armed and of the color of kunkuma, Sixteen years old and displaying an amorous sentiment, And puffed up with pride on account of her magical feminine charm.
Upon a lotus seat, wearing an upper garment of red cloth, jewel earrings, and a jewel diadem, she displays the mudrā granting fearlessness with her lower right hand, and with her second right hand holds an arrow that she draws to the tip of her ear. In her upper left hand she holds a bow, and in the second left, a red utpala. Crowned by Amitābha, dwelling in a cave in the mountains, she is Kurukullā.
Below Kurukullā is Rāhu, and above him, Kāmadeva with his spouse. Above Kāmadeva there is a moon disk, and upon the moon disk a red lotus seat. On this seat one must paint the Blessed Lady with all her beautiful features, and then consecrate her image. In front of the painting, from the eighth through the full moon day, one should perform the eighteenfold pūjā, and recite the mantra. This is the heart essence of Tārā:
This is the mantra. Having done the preliminary propitiation consisting of one hundred thousand recitations, next, on a buddha-day in the month of Kārttika, Vaiśakha, or Āṣāḍha, having bathed at dawn and observed the restoration of vows ceremony, the practitioner should offer a complete pūjā.
He should present a feast for the congregation of listeners, and next offer a feast with gifts for the community of those practicing the secret mantra of the Great Vehicle. Placing his right knee on the ground, and with his robe thrown over one shoulder, he should receive the desired accomplishments. He should salute and ask the pardon of the saṅgha of listeners and the community of those who delight in the Great Vehicle.
Having gone to the place where the painting of the Blessed Lady is displayed, this knowledge holder should, for the sake of the desired accomplishments, enter meditation and recite the mantra one hundred thousand times for each of its syllables.
With the first third, insight increases; With the second third, enthrallment is achieved; And with the final third, The person will also neutralize poison.
By mad and haughty women, and by the entire world, This practitioner will be honored. Because of familiarity with the practice, this mantra holder May do as he wishes with beautiful goddesses.
The mere sound of his name will cause those of incomparable poison to flee, And even those as brilliant as the leader of the hooded will become just like a fish. Those who engage in recitation, by means of their power of speech, Render speechless even the experts who possess the majestic power of spells.
Holders of mantra, who ride elephants and horses, Embraced by their beautiful consorts who clasp their necks— These are conquered by the power of the best among mantra-adepts. Their minds partake of the pleasures of perfect kingdoms.
Rati from Kāmadeva and Pārvatī from Śiva; Similarly, Śrī from Nārāyaṇa, Śacī from Ākhaṇḍala, The white Amalagīśvariṇī from Vācaspati, and Lakṣmī from the Sustainer of the Earth— These they win by means of the mantra.
Those who possess the mantra and meditate on the Blessed Lady Will gain various treasures, gold, silver, earrings, Garments, and other such wealth. Their minds will partake of whatever they wish for, without exception.
Having taken the kingdom from the king, the fruit from the tree that transcends the senses, And the waters from the nāgas, rivers, and oceans, Absorbed in the mantra, they drink and eat while purifying through the mantra. For people without the mantra, no enjoyment can be won.
Wild elephants; the best horses of noble breed; The best snakes, hooded and venomous; Crocodiles; water buffalo; and rhinoceroses— These they summon by the power of their mantra.
If also they look with eyes free from wonder, The mantra-adepts will thereby see. If with the eye of compassion mantra-adepts regard the world, Which is stricken by all sorts of suffering,
They will become Tārā, benefiting the world like the wish-fulfilling jewel. The entire world will become of Tārā and know peace. Having overcome the demons, they bring down a rain of wealth; As a wish-fulfilling tree, they grant beings whatever they wish for.
Having drawn to them all the riches of the lords of wealth without exception, They give it away for the benefit of all beings. Likewise, for the benefit of the destitute in the world Tārā creates clothes, seats, homes, and parasols.
For those suffering on islands, due to the wreckage of their merchant vessels, Tārā creates boats, ships, and so on. The yogins who meditate on this Tārā Will first experience some suffering.
Then they will enjoy the betel. That which they wish for will be obtained without asking. Even if one is celibate, One may engage with a woman of supreme, celestial birth.
Those who take pleasure in killing sentient beings Will not succeed in this discipline. Those who delight in the ten virtues, And are single-minded in their devotion to the Great Vehicle, Will, in accordance with Vajradharma’s words, Hereby experience the supreme accomplishment.
The tantra of The Arising of Tārā is an ocean of yogic practice. Although its scripture and practice manual had declined and disappeared, There was The Meditative Absorption of Tārā, chief among tantras. Once that, too, became lost, this practice manual appeared.
For the sake of many beings, and as a compendium of the tantras That elaborately teach the yogic practices, Lokeśvāra, Lord of the World, taught this manual of practice.
This method that benefits all beings Is based on seeing that the world is without refuge, And tormented by the three types of suffering. Receive this with great reverence!
Sarvanivaraṇaviṣkambhin, Sāgaramati, Maitreya, and others—the full gathering— All heard these words of the Dharma, Rejoiced, and bowed their heads to the ground in veneration.
The children of the victorious ones mastered it and praised it; They worshiped it with song, melody, And various types of dance. Yakṣas, rākṣasas, the world of ghosts,
Various maidens, the heavenly bodies, Thunderbolt bearers, lords of the earth, Nāga girls who live in the billowing seas Where they cast coquettish glances,
The guardians of the nether world, and the daughters of the surasiddhas—these all worshiped. Gandharva queens with eye-catching breasts, Female knowledge holders, kinnarīs, Himavat’s daughters, as well as others, all spoke in this way:
“For us there is no refuge. Yet this teaching of the Buddha is the refuge for those who have none. Protector of those without a refuge, protector of the world, You engender bliss and great wonder about this teaching.”
The Lord, hearing these words of the assembly, Pronounced the secret mantra, which he himself mastered, And upon hearing this king of mantras, all the females there Experienced numerous forms of the bliss of final buddhahood.
By the touch of the vajra their bodies released the juice, And casting sidelong glances, They impatiently stamped their feet on the ground. Carried away by the bliss of passion, they let their juices flow.
May the Protector observe this and dispense Timely words to these celestial girls— The mantra of Kurukullā that enthralls wandering beings— And the practice of painting in combination with this mantra.
When the Blessed One, the Protector of the World, had proclaimed his intent, He, the Master of the World, began to teach the stages of the ritual: The method for creating an image of Kurukullā, The mere painting of which
As well as red hands and feet, Eyes like those of a bird, and the legs of a black antelope. It is such a person who shall draw the Savioress. In the first month of spring,
And abstain from fish, meat, and alcohol. Always dressed in red, He must be smeared with a red fragrant paste. Having brought forth a mind of loving-kindness,
He should bathe at dawn in a sanctified location. Then, having changed into a garment of three pieces, He should correctly draw The Enchantress: Single-faced, with elongated eyes,
Four-armed and of the color of kunkuma, Sixteen years old and displaying an amorous sentiment, And puffed up with pride on account of her magical feminine charm.
Upon a lotus seat, wearing an upper garment of red cloth, jewel earrings, and a jewel diadem, she displays the mudrā granting fearlessness with her lower right hand, and with her second right hand holds an arrow that she draws to the tip of her ear. In her upper left hand she holds a bow, and in the second left, a red utpala. Crowned by Amitābha, dwelling in a cave in the mountains, she is Kurukullā.
Below Kurukullā is Rāhu, and above him, Kāmadeva with his spouse. Above Kāmadeva there is a moon disk, and upon the moon disk a red lotus seat. On this seat one must paint the Blessed Lady with all her beautiful features, and then consecrate her image. In front of the painting, from the eighth through the full moon day, one should perform the eighteenfold pūjā, and recite the mantra. This is the heart essence of Tārā:
This is the mantra. Having done the preliminary propitiation consisting of one hundred thousand recitations, next, on a buddha-day in the month of Kārttika, Vaiśakha, or Āṣāḍha, having bathed at dawn and observed the restoration of vows ceremony, the practitioner should offer a complete pūjā.
He should present a feast for the congregation of listeners, and next offer a feast with gifts for the community of those practicing the secret mantra of the Great Vehicle. Placing his right knee on the ground, and with his robe thrown over one shoulder, he should receive the desired accomplishments. He should salute and ask the pardon of the saṅgha of listeners and the community of those who delight in the Great Vehicle.
Having gone to the place where the painting of the Blessed Lady is displayed, this knowledge holder should, for the sake of the desired accomplishments, enter meditation and recite the mantra one hundred thousand times for each of its syllables.
With the first third, insight increases; With the second third, enthrallment is achieved; And with the final third, The person will also neutralize poison.
By mad and haughty women, and by the entire world, This practitioner will be honored. Because of familiarity with the practice, this mantra holder May do as he wishes with beautiful goddesses.
The mere sound of his name will cause those of incomparable poison to flee, And even those as brilliant as the leader of the hooded will become just like a fish. Those who engage in recitation, by means of their power of speech, Render speechless even the experts who possess the majestic power of spells.
Holders of mantra, who ride elephants and horses, Embraced by their beautiful consorts who clasp their necks— These are conquered by the power of the best among mantra-adepts. Their minds partake of the pleasures of perfect kingdoms.
Rati from Kāmadeva and Pārvatī from Śiva; Similarly, Śrī from Nārāyaṇa, Śacī from Ākhaṇḍala, The white Amalagīśvariṇī from Vācaspati, and Lakṣmī from the Sustainer of the Earth— These they win by means of the mantra.
Those who possess the mantra and meditate on the Blessed Lady Will gain various treasures, gold, silver, earrings, Garments, and other such wealth. Their minds will partake of whatever they wish for, without exception.
Having taken the kingdom from the king, the fruit from the tree that transcends the senses, And the waters from the nāgas, rivers, and oceans, Absorbed in the mantra, they drink and eat while purifying through the mantra. For people without the mantra, no enjoyment can be won.
Wild elephants; the best horses of noble breed; The best snakes, hooded and venomous; Crocodiles; water buffalo; and rhinoceroses— These they summon by the power of their mantra.
If also they look with eyes free from wonder, The mantra-adepts will thereby see. If with the eye of compassion mantra-adepts regard the world, Which is stricken by all sorts of suffering,
They will become Tārā, benefiting the world like the wish-fulfilling jewel. The entire world will become of Tārā and know peace. Having overcome the demons, they bring down a rain of wealth; As a wish-fulfilling tree, they grant beings whatever they wish for.
Having drawn to them all the riches of the lords of wealth without exception, They give it away for the benefit of all beings. Likewise, for the benefit of the destitute in the world Tārā creates clothes, seats, homes, and parasols.
For those suffering on islands, due to the wreckage of their merchant vessels, Tārā creates boats, ships, and so on. The yogins who meditate on this Tārā Will first experience some suffering.
Then they will enjoy the betel. That which they wish for will be obtained without asking. Even if one is celibate, One may engage with a woman of supreme, celestial birth.
Those who take pleasure in killing sentient beings Will not succeed in this discipline. Those who delight in the ten virtues, And are single-minded in their devotion to the Great Vehicle, Will, in accordance with Vajradharma’s words, Hereby experience the supreme accomplishment.
Sutraya