Tara 21taras Thupten Shedrub Gyatso Short Commentary On The Tantra of Twentyone Homages Sanskrit English
Tara 21taras Thupten Shedrub Gyatso Short Commentary On The Tantra of Twentyone Homages Sanskrit English
Tara 21taras Thupten Shedrub Gyatso Short Commentary On The Tantra of Twentyone Homages Sanskrit English
Original translation by Khenpo Tenzin Norgey (Palyul Retreat Center, Mc Donough, NY USA, Spring, 2004). Sanskrit of the ryatrnamaskraikaviatistotram with vocabulary and diacritics added by Lennart Warnemyr MA, M.Sc. (Lund, Sweden, Spring 2007).
Index 2 Introduction 3 (rya) trnamaskraikaviatistotram (Sanskrit Romanisiert) 5 Khenpo Tenzin Norgey: The Short Commentary on the Tantra of Twenty-one Homages to Tr calledThe Treasure Vase of Benefit and Happiness.
Introduction
Namo Guru Lokevarya! The Lord of Three Kyas (1), Treasury of activities of all the Victorious ones. Ultimately, you are unelaborated great bliss: Samantabhadr. I bow to you, the fearless swift mother of the Victorious ones, As I briefly explain the verses of praise with devotion. Venerable noble mother Tr is Kuntuzangmo,Tib Samantabhadr, Skt in the sphere of the dharmakya (2), Dorje Phagmo,Tib or Vajravrh, Skt in the sphere of the sambhogakya(3), and rya Tr in her nirmakya (4) form. Dorje Yangchenma, Tib and Lhamo Palchenmo,Tib are among her many other manifestations; each has a different name and form. In the Land of Snow, (Tibet) in particular, beings are benefited by her other inconceivable manifestations, specifically, Yeshe Tsogyal, Ye es mTsho rgyal,Tib or Jna kin (5).Skt Just by praying to her, with the help of her swift action, we can spontaneously accomplish the two purposes (6). Therefore, it is of great benefit to persevere in this practice. There are many different Indian and Tibetan traditions explaining this tantra (7) of praise. Motivated by devotion, I will explain this tantra in accordance with The Treasure Vase of Essential Great Bliss of Inner Practice, which is the profound mindtreasure (8) teaching of the omniscient Rigdzin Jigme Lingpa. Each of the twenty-one verses is praise to twenty-one manifestations.
1 three kyas skt ~ Dharmakya, Sambhogakya and Nirmakya, the differing dimensions (bodies) in which the embodiment of fully enlightened attributes occurs. 2 Dharmakya skt ~ Buddha body of reality. 3 Sambhogakya skt ~ Buddha body of enjoyment. 4 Nirmakya skt ~ Buddha body of emanation. 5 ki skt (mkha gro, Khandro) ~ Literally, sky goer. A yogin who has attained mundane or supramundane accomplishments, specifically, enlightenment. 6 two purposes ~ To benefit self, and other. 7 tantra skt ~ Buddhist texts that outline the practices of the Vajra vehicle 8 mind treasure ~ An inspired teaching (gter ma, Trma, nidhi skt) revealed directly from the Buddha-mind, by a treasure revealer, (gter ston, Trtn).
(rya) trnamaskraikaviatistotram
om namo bhagavatyai ryar-ekaviatitryai namastre ture vre kaadyutinibhekae| trailokyanthavaktrbjavikasatkamalodbhave|| 1|| nama ataaraccandrasapreva varnane| trsahasrakiraai prahasatkiraojjvale|| 2|| nama kanakanlbja-pipadmavibhite| dnavryatapa(k)ntititikdhynagocare|| 3|| namastathgatoavijaynantacrii| eapramitprptajinaputranievite|| 4|| namastutrahukrapritdigantare| saptalokakramkr[nte] aeakaru(e)kae|| 5|| nama akrnalabrahmamarudvivevarrcite| bhtavetlagandharvagaayakapuraskte || 6|| nama straditi phakra parajatra(yantra)pramardini| pratyl hapadanyse ikh(khi)jvlkulojjvale|| 7|| namasture mahghore mlavravinini| bhkuktavaktrbjasarvaatrunisundan(dini)|| 8|| nama strratnamudrkahdaygulibhite| bhiteadikcakranikarasvakarkule|| 9|| nama pramuditeamuktkraprasrii| hasatprahasatuttre mralolavaakari|| 10|| nama samantabhplapata(a)lkaraa(e)kae| carabhkuihkrasarvpadavimocan(cini) || 11|| nama rkha akha endu[su]muktbharaa(o)jjvale| amitbhajitbhrabhsure kiraoddhruve(ddhure) || 12|| nama kalpntahutabhugajvlmlntare(ra)sthite| l hamudi(dri)tbaddharipucakravinin(ni)|| 13|| nama karatar(l)gha(ta)carahatabhtale| bhkuktahukrasaptaptlabhedin(ni)|| 14||
nama ive ubhe nte ntanirvagocare| svhpraavasayukte mahptakanan(ini)|| 15|| nama pramuditbaddharigtraprabhedini| dakarapadanyse vidyhukradpite|| 16|| nama[stre] ture pdaghtahukravjite| meruma alakailabhuvanatrayacri(i) || 17|| nama sure sa(a)rkraharikakare(ra)sthite| haridviruktaphakra(re) aeaviani(ni)|| 18|| nama sursuragaayakakinnarasevite | abuddhamuditbhogakar(ri) dusvapnanin(ni) || 19 || namacandrrkasampranayanadyutibhsvare| trdviruktatuttre viamajvala(ra)nini|| 20|| nama strtattvavinyse ivaaktisamanvite| grahavetra(la)yakomanini pravare ture|| 21|| mantramlamida stotra namaskraikaviati(ti)| ya pahetprta (pahet prayata) dhmn devybhaktisamanvite(ta)||22|| sya v prtarutthya smaret sarvbhayapradam| sarvappapraamana sarvadurgatinanam|| 23|| abhiikto bhavet tra saptabhirjinakoibhi| msamtrea caivsau sukha bauddhapada vrajet|| 24|| via tasya mahghora sthvara ctha jagamam| smaranna pada yti khdita pi(p)tameva v|| 25|| grahajo(j)lavirtn parastrviananam| anye caiva sattvn dvisaptamabhivartitam|| 26|| putrakmo labhet putra ghanakmo labheddhanam| sarvakmnavpnoti na vighnai pratihanyate|| 27|| iti rsamyaksabuddhavailo(ro)canabhita bhagavatyryatrdevy namaskraikaviatinmottaraataka buddhabhita parisamptam
nama kanaka-nlbja-pi-padma-vibhite | dna-vrya-tapa-nti-titik-dhyna-gocare || nama (n/V) adoration, homage; kanaka (n) gold; nlbja (n) blue water lily; pi (m) the hand; padma (n) a lotus; vibhite (f/V) adorned, decorated; dna (n) giving; vrya (n) striving; tapas (n) austerity; nti (f) tranquillity, peace; titik (f) endurance, forbearance, patience; dhyna (n) meditation; gocare (f/V) range, abiding in, object of sense. Homage to you, the golden lady Whose hand is adorned with a blue lotus, You are the lord of the domain of the activities of generosity, diligence, austerity, tranquillity, patience and meditation. The third praise is to Sonam Thobkyedma,Tib the Yellow Lady of Good Fortune. She is beautiful; her skin is the color of pure gold glittering in the early morning sun. Her left hand is adorned with a blue lotus, upon which sits a gem that bestows all wishes. She is the lord of the Bodhisattvas (1) sphere of activity, which encompasses the transcendent perfections of generosity, patience, diligence, ethics, tranquility, wisdom, and meditation. Austerity, (in this context) is ethics, and tranquility is wisdom and meditation. We pay homage to the unchallengeable lady who has the ten powers: the power over life, the power over mind, the power over wealth, the power over action, the power over birth, the power over inclination, the power over aspiration, the power over miracles, the power over primordial wisdom, and the power over dharma. The outer meaning is that she has attained the completion of the six perfections, in just one meditation. The inner meaning is that her singular meditation is like a lotus, free from the flaw of adherence to subject and object, and is endowed with the completion of the six perfections.
1 Bodhisattva skt ~ One who has generated bodhicitta skt and seeks enlightenment for the benefit of other
namas tathgata-vijaynanta-cri | aea-pramit-prpta-jina-putra-nievite || nama (n/V) adoration, homage; tathgata (m) the thus gone (i.e. the Buddha); ua (m, n) an excrescence on the head of the Buddha, a turban; vijaya (m) victory, triumph; ananta boundless, infinite; cri (f/V) moving, walking about; aea without remainder, perfect, all; pramit (f) leading to the opposite shore, perfection; prpta attained, reached; jina (m) victor, a Buddha; putra (m) son; nievite (f/V) visited, frequented, practised. Homage to you born from the Tathgatas crown Who enjoys boundless total victory, Relied upon by the Sons of Conquerors Who have achieved perfection. The forth praise is to Namgyalma,Tib the Victorious Lady, the One Who Has Accomplished Immortality. The Wisdom Goddess of wisdom mantra, who emanates from the crowns of the Tathgatas (1), enjoys total victory over the boundless disruptive forces. Her complexion is golden, and she holds a vase of longevity. Bodhisattvas who have achieved the ten bhmis (2), the essence of the ten transcendent perfections, without exception, rely on her guidance as their spiritual mother. She enriches practitioners by dissolving the fourteen subtle essences of the animate, inanimate, and other subtle essences of sasra and nirva (3). In reality, she has achieved the sacred, unchanging body of eternity through the intention of Atiyoga (4), the crown of nine ynas (5).
1 Tathgatas skt ~Thus Gone One, an epithet of Buddhas. 2 ten bhmis skt ~ The progressive levels of realization through which practitioners pass as they journey toward complete enlightenment. 3 nirva skt ~ The state of liberation from the sufferings of cyclic existence. 4 atiyoga skt ~ The highest of the three inner yogas, the summit of the nine vehicles (ynas), according to the classification of the Nyingmapa. 5 nine ynas skt ~ The nine vehicles or levels of accomplishment of the Nyingmapa tradition that represent progressive stages of attainment.
1 magnetizing ~ One of the four powers used by a practitioner to remove obscurations and obstacles to practice. 2 mantra skt ~ A ritual formula used in Tantric practice, literally means protection of the mind. 3 emptiness (sto pa id, Tong pa nyid, nyat skt) ~ The absence of true existence of all phenomena. 4 Vidydhra skt ~ An awareness holder, one who has realized through profound skillful means awareness of the Buddha-body, speech and mind. 5 laya-vijna skt ~ The foundational consciousness, one of the eight types of consciousnesses. 6 dharmadhtu skt ~ The sphere of reality, the ultimate truth.
1 phur pa phurba (kilya skt) ~ A ritual dagger, usually having three sides, used in wrathful diety practices. 2 gandharva skt ~ A smell eater, a category of beings who sustain themselves on smell like the odor of the smoke of burnt eatables. 3 five elements ~ Earth, water, fire, air, and space. 4 five aggregates (pacaskandha skt) ~ The components of the psychophysical personality, on the basis of which beings commonly impute the false notion of self. They five aggregates are form, feeling, perception, compositional factors and consciousness. 5 Buddha skt ~ One who has perfected compassion and wisdom though following the bodhisattva path. Characterized by the development of omniscience, and actualization of the three bodies: complete enjoyment body, truth body and emanation bodies
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namas ture mahghore mra-vra-vinini | bhku-kta-vaktrbja-sarva-atru-nidini || nama (n/V) adoration, homage; ture (f/V) quick, willing, prompt; mah great, very, most; ghore (V) venerable, awful, sublime; mra (m) a being who tempts men to indulge in their passions; vra (m) hero; vinini [ifc:] destroying; bhku contracting the brows; kta (well) done; vaktrbja (m) lotus face; sarva all; atru (m) enemy, foe; nidini slaying, killing. Homage to TURE, the great terrifying lady, Who defeats the champions of demons. Your frowning lotus face Slays all foes without exception. The eighth homage is to the dark red frowning lady, Zhen Megyalvai Palmo,Tib the Invincible Fearless Lady. We praise the lady who averts criticism and other harms, which are the source of humiliation caused by our afflictive emotion of pride. Her hand implement is a vajra (1). By reciting the mantra TURE, which means Swift Lady, another of her names declaiming her swift compassionate action, she arises in wrathful form from the tranquil dharmadhtu, and subjugates the demons difficult to tame: the afflictions, the aggregates, the lord of death, and the mras (2). She transforms her blossoming lotus-like peaceful face into a wrathful, scowling face, and destroys the evil mind of outer enemies. She eliminates those who hate and abuse the dharma and its upholders, those who cause obstacles for practitioners, and those who harm sentient beings. In reality, she executes all foes without a trace: the afflictive obscurations that are the foes of liberation, and the knowable obscurations that are the foes of omniscience. The definitive meaning is that the base of the wrathful male and female deities, (the serving faculties) are the pure abiding nature of the four attributes of body, and the four classes of illusory conceptions. They eliminate the foes of omniscience: the knowable obscurations, and the foes of liberation: the obscuration of afflictive emotions.
1 vajra skt (rdo rje, dorje) ~ A Tantric symbol that represents the indestructible union of method and wisdom that is the goal of the Tantric practitioner. 2 mra skt ~ A demon embodying terrifying or malevolent energies.
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8. The fear of lions. Signifies pride, the conceit of holding high ones own views and conduct. Pride causes one to (metaphorically) develop claws as sharp as a lions to belittle others. These and their casual factors are the eight fears. Another set of eight fears, which are the fruition of secondary afflictions are: 1. The fear of punishment by kings caused by self-infatuation and harming others. 2. The fear of foes is caused by hypocrisy, gloom, sloth and excitement. 3. The fear of evil spirits is caused by dishonesty and deceit. 4. The fear of leprosy is caused by lack of shame and dread of blame. 5. The fear of being lonely is caused by disbelief. 6. The fear of poverty is caused by stinginess. 7. The fear of thunder is caused by anger and enmity. 8. The fear of failure is caused by indolence and carelessness. Homage is paid to the lady who protects us from these two sets of fears. The inner meaning is that her wheel of the three primordial wisdom-minds, (the wisdom-minds of emptiness, clarity and compassion, illustrated by the mdra symbolizing the Triple Gem) eliminates the nine bonds and other afflictions, which is a cause for accomplishing the fearless vajra of self-cognized luminosity.
1 Triple Gem ~ Buddha, Dharma and Sagha. Buddha as the teacher of refuge, the doctrine as actual refuge, and the spiritual community as support for practice.
and wealthy householders and leads them to the path of liberation. In the root text, the outer phenomena change only when self-appearances transform. Therefore, subjugation is possible if the intention of the spiritual mother (non-dual emptinesscompassion) is attained, and there is no alternate method. The inner meaning is the four joys subjugate demons and afflictions. The subjugation of the three doors by blissful primordial wisdom is subjugation of the three worlds.
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nama samanta-bhpla-paalkaraa-kame | calad-bh-kui-h-kra-sarvpada-vimocin || nama (n/V) adoration, homage; samanta entire, all; bh-pla 'earth-guardian', a king, prince; paala roof, multitude; karaa pulling, tormenting; kame enduring, able, patience; calat (PrP of cal) moving, stiring, trembling, shaking, quiver; bh to bear, to blame, to fry, to be crooked; kui curve, contraction; h [a holy sound]; kra (m) [term used to signify a letter, sound or indeclinable word]; sarva all; apada no place or a wrong place; vimocin (f) liberation, liberator. Homage to you, Who can summon hosts of the protectors of earth. By your frowning movements and H syllable, You bring freedom from all poverties. The eleventh homage is to Thronyer Chenma,Tib the Frowning Lady who bestows wealth and dispels poverty. She summons the goddess of earth, the ngas, the god of wealth, yakas and other lords of ten directions and their retinues to serve her activities. She is holds a treasure vase, and is orange in color. She is majestic, with a scowling face and a furrowed brow. Light radiates from the H syllable at her heart, drawing in the wealth and prosperity of gods, ngas and humans. She showers the poor and needy with wealth, satisfying all their needs and freeing them from their sufferings. The inner meaning is that by purifying the earth-like ignorance that supports the world, the primordially perfect great merit is revealed, clearing sasra and nirva of all poverty. This also indicates the Secret and Wisdom path.
nama kalpnta-huta-bhug-jvla-mlntara-sthite | l ha-mudita-baddha-ripu-cakra-vinaiti || nama (n/V) adoration, homage; kalpa eon anta end; huta offered in fire; bhug [an exclamation of surprise]; jvla burning, flame; ml a wreath, garland, crown, a string of beads, necklace, rosary; ntara interior, internal, 16
inward, native, indigenous; sthite standing, staying, situated; l ha licked, touched, smoothed, polished, a particular attitude in shooting (the right knee advanced, the left leg drawn back); mudita delighted, joyful, glad, rejoicing; baddha tied on, bound [tib. kun nas bskor completely circumbulating; perhaps = rak-cakra protective circle;]; ripu an enemy, adversary, foe; cakra circle, a discus or sharp circular missile weapon, a troop of soldiers, army; vinaiti perishing , disappearance, vanishing, destruction, annihilation. Homage to you, who dwells amidst garlands Blazing like the fire at the end of an eon. With your right leg outstretched and left leg drawn in Your joyful turning destroys enemy forces. The thirteenth homage is to Drapung Jomma,Tib the Tr Who Averts War. She averts wars and obstacles, and leads beings to victory in the war with form and formless enemies. She is red in color and dwells amidst garlands of wisdom fire swirling like the fire at the end of an eon. Her right leg is stretched out and left leg is drawn in. Sparks of fire fly from the prongs of the vajra she brandishes, subduing all harmful enemies. She comforts them by gathering them under the vajra-tent that protects them from their own evil. With every skillful means1, she turns the wheel of dharma, according to the disposition of the beings to be tamed. She makes them content and joyous, and subdues the malefic forces of the two obscurations. The inner meaning is that this indicates the realization that exhausts all phenomena. Just as the fire at the end of the eon consumes the world, when the primordial wisdom swirls in dharmadhtu, the outer earth and stones, the inner animate body, and the secret conceptions are also exhausted. So the foes of the two obscurations2 are subjugated, and the joy of the great tranquility of the core of inner clarity of primordial wisdom3 that does not dwell in the extremes of sasra and nirva is experienced.
1 skillful means (upya-kaualya skt) ~ The Mahayana practice of adapting the doctrine to the capacities of ones audience. 2 two obscurations ~ There are two types of obscurations: those preventing liberation from the cycle of sasric suffering, called afflictive obscurations (klevaraa skt), and those preventing omniscience, called the obscurations to the objects of knowledge (jeyvaraa skt). 3 primordial wisdom (jna skt) ~The wisdom that has realized the primordial nature of all phenomena.
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nama kara-tal-ghta-cara-hata-bhtale | bhku-kta-h-kra-sapta-ptla-bhedini || nama (n/V) adoration, homage; kara a doer, maker, causer, doing, making, causing, producing; tal (f) the palm of the hand; ghta a blow, killing, injuring, hurting; cara (f) the feet of, the venerable (N. N.), a pillar, the root (of a tree); hata smitten, beaten, struck, raised; bhtale (f/V) the surface of the earth; bhku (f) contraction of the eyebrows, a frown; kta made, done; h [a holy sound]; kra (m) [term used to signify a letter, sound or indeclinable word]; sapta seven; ptla one of the seven regions under the earth and the abode of the Ngas or serpents and demons; bhedini (f/V) breaking , splitting , piercing. Homage to you, who strikes the earth with your palms, And stamps upon it with your feet. With wrathful grimaces and H syllable, You scatter the seven underworlds. The fourteenth homage is to Thronyer Chenzed,Tib the Wrathful Wrinkled (Frowning) Tr who subdues the eight classes of harmful spirits and nine malignant spirit brothers. She is black like a dark night, and holds a wooden pestle upon a blue lotus. She makes the world tremble and quake by striking the mountains and islands with the palms of her hands and stamping upon them with her feet. By the power of her regal frowning, the resounding vibration of H, and the glare from her radiant vajra light, which is like a fire-shower, she shatters the hearts and heads of all malignant spirits: samaya (1) breakers, demons and others from the seven underworlds and above, and makes them faint into the state of dharmat (2). The seven underworlds, which are like layers of seven roofs, are: the abodes of demons, the general base, the higher base, the baseless, the specific base, the base of essence, the perfect base, and the pure base. In reality, the two soles striking symbolize striking the crucial point of the path of the non-duality of pristine wisdom and the basic sphere, which uproots the seven latencies or seven cognitions with their objects.
1 samaya skt ~ A vow or word of honor, a promise, commitment, usually in the context of a Tantric vow or empowerment. 2 dharmat skt ~ The void nature the emptiness aspect of Buddhahood. It can be translated as the true nature of reality.
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1 karma skt ~ The doctrine of actions and there causal consequences, the law of cause and effect. 2 sdhana skt ~ Translated as means of accomplishment Usually is a complete set of tantric liturgies on the practice of a deity, starting from the lineage prayers to dedication of the merit to all the sentient beings. 3 five heinous negative karmas ~ Patricide, matricide, killing an arhat, drawing blood from the body of a Buddha with evil intent, and causing a schism in the sagha.
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22 Epilog:
mantra-mlam ida stotra namas-kraika-viaka | mantra sacred speech or text, prayer, hymn, charm, spell; mlam foot, basis, foundation, ground, origin, source, root; idam this, this here; stotram praise, 25
hymn; namas-kra exclamation of nmas, worship, adoration; eka-viaka twenty one. This is the praise to Her root mantra, And the Twenty-One Homages.
Quelle: http://www.warnemyr.com/indotibetan/21taras/21.html (am 12.09.2007 um 13:35 Uhr)
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