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object:1.02 - Meditating on Tara
class:chapter
book class:How to Free Your Mind - Tara the Liberator
author class:Thubten Chodron


2
Meditating on Tara

A

Tara sadhanaa text of a guided meditation on Tarais followed in
order to purify our mind and cultivate our qualities so that we can

become Tara. What follows is a general explanation of the outline of the
important points contained in many Tara sadhanas. To do the Tara practice,
certain requirements are necessary. Practitioners should consult a qualied
teacher of Tibetan Buddhism. The following description alone is not to be
used for meditation.
A sadhana begins with visualizing Tara and seeing her as the embodiment
of the Three Jewels: Buddha, Dharma, and Sangha. Then we take refuge in the
Three Jewels and generate the altruistic intention of bodhichitta. Contemplating these, we clarify our spiritual direction and our motivation for following it.
Visualizing Tara and contemplating the symbolisms of her body help us
to cultivate respect for virtuous qualities and inspire us to develop those qualities ourselves. The purpose of doing the Tara practice is not to worship Tara.
Tara is a fully enlightened Buddha; she doesnt need our worship or offerings. We dont do these practices for the sake of the enlightened beings, to
win their favor or soo the their wrath. As a Buddha, Tara is free from ego needs
and only experiences innite bliss. Rather, bowing, making offerings, reciting mantra, and so on generate special feelings within our own mind. We do
these practices in order to transform our attitude so that we can develop the
same enlightened qualities as Tara.

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how to free your mind

The purpose of meditating on Tara isnt to feel good by worshiping an
external deity, I offered apples to Tara, so Im happy because now shell help
me. The ultimate purpose of showing respect and praising Taras qualities
is to provoke us to contemplate: How can I develop those same qualities?
How can I transform my mind to become more like Tara?
Seeing Tara with her right hand reaching out and her right foot extended
to benet others causes us to reect: Do I reach out to benet others? Do I
approach others with openness? Or am I suspicious of them and need to
check things out to see if Im safe rst? Her image acts as a mirror for us to
examine ourselves and to contemplate how we can approach others with an
open hand and kind heart. What attitudes and emotions do we need to
develop so that we will have a more open attitude toward others and can
approach them with more acceptance, respect, and affection? What are some
small things that we can do in our lives that would indicate these attitudes
and emotions? These questions lead us back into the Lamrim, the gradual
path to enlightenment, which describes how to develop those excellent qualities.
How do we bridge the gap between a simple act of helping someone in
our daily life and Taras ability to make innite manifestations throughout all
universes? We must progress gradually and consistently. Our practice of the
Dharma path resembles a child going to school. When we are in kindergarten,
we do what kindergartners are capable of. When were in rst grade, we
develop the skills of rst graders. By the time we are in fth grade, we have
fth grade abilities. In this way, we gradually advance as we go through
school. If we dont do kindergarten and rst and second grade, theres no
way we reach high school and university.
Similarly, in learning the Dharma, we have to practice at our own level.
At the beginning we are kindergarten Buddhists and thats okay. We see our
older brothers and sisters who have already gotten their Ph.D.s, but they
started out in kindergarten just like us. They are good examples for us
because they show us what we can become when we practice with sincerity
and perseverance.
A good spiritual mentor leads us skillfully so that our capabilities expand
naturally. Once the Buddha encountered a person who suffered from extreme

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miserliness. The Buddha asked her to practice giving a carrot from her left
hand to her right hand to become familiar with giving. I can identify with this
lady, because sometimes my stinginess wont allow me to use the things I
have. I want to have my cake and eat it, too, but if I have to choose, having it
is more important because that gives me a sense of security. Cake is an example; we may enact this behavior in other aspects of our life. Generosity is the
antidote that frees our mind.
At rst, its hard for us to give to others, so we give a carrot from one
hand to the other. Then we give away simple things, such as a jar of thumbtacks. Then, we grow a little bit and give away things that we hold more dear.
Later, we can share our time or whatever else is more difcult for us to give.
When we eventually become Tara, we will be able to give everything effortlessly and joyfully.
Progressing gradually is important. We begin by giving to the people we
care about, because thats not too difcult. Then, we practice giving to
strangers, which is a little bit more difcult. As our condence and joy in giving increase, we can practice giving to people we dont like. Its a gradual
path and each step depends on the former ones.
As beginners, we need to rejoice in what we do well. Instead of saying,
Poor me, Im so stingy; Ill never be like Tara, lets rejoice in the level of
generosity we currently have and gradually expand it. For example, if we
meet a ve-year-old who laments that he isnt big enough to play with the
rst graders, we would say, Youre in kindergarten. Thats wonderful. Enjoy
your kindergarten friends. Next year youll be in rst grade, and you can play
with the rst graders then.

The Purpose of a Sadhana
Sadhanas, with their visualization practices and mantras, contain within them
the entire meaning of the gradual path to enlightenment. I emphasize this
because sometimes people meditate on deity just to feel good, without thinking about the meaning of the sadhana or using it to change their mind.
This may stem from a common misunderstanding among Westerners
about Tibetan Buddhism. I have heard people speak of Theravada, Mahayana,

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and Vajrayana as if they were three distinct types of Buddhism, implying that
those who practice Vajrayana do not do Theravada or Mahayana practices.
Others think that if someone practices Mahayana, she doesnt practice Theravada teachings. Some Westerners believe that Tibetan Buddhism is only
Vajrayana, that it doesnt include the Theravada or general Mahayana teachings. Such ideas are incorrect.
Tibetan teachers make it clear that someone following Tibetan Buddhism
doesnt practice only Vajrayana. Visualizations and the chanting of mantras
are not separate practices that are unrelated to other Buddhist practices. To
do tantric practices, we have to be rmly grounded in the foundational teachings of the Theravada the three higher trainings of ethical discipline, concentration, and wisdom. In addition, we must practice the general Mahayana
path to develop bodhichitta and meditate on wisdom. Then, on the basis of
all these practices, we take initiations and do tantric visualizations and meditations. If we understand foundational teachings and sadhana practice, well
see that almost all of the foundational teachings are contained within a sadhanarefuge, the determination to be free, the four immeasurables, the three
higher trainings, bodhichitta, and wisdom. If we dont understand this, we
wont be able to properly meditate on the sadhana. However, when we
understand this well, our practice becomes very rich and comprehensive.

Refuge
At the beginning of a sadhana, we go for refuge and generate bodhichitta.
The process of going for refuge claries for us who our spiritual guides are,
from whom we receive spiritual direction, and what our spiritual goal is.
Without this clarity, sustaining a spiritual practice and plumbing its depths
is difcult.
Generating the altruistic intention of bodhichitta enables us to know
why we are pursuing this path. This, too, is important, because the result of
our spiritual practice depends on the motivation with which we do it.
Going for refuge means entrusting our spiritual guidance to the Buddha,
Dharma, and Sangha. That is, we have examined Buddhist teachings and are
condent that they are accurate and that following them will lead to our

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desired goal: liberation or enlightenment. This is the meaning of becoming
a Buddhist.
As followers of the Buddhas path, we should not criticize other religions
or utter blanket statements of intolerance. The existence of many religions in
the world is not only practical, but advantageous. Each religion is designed to
help its followers cultivate ethical discipline and a kind heart. Therefore, anyone who sincerely practices the good teachings of their tradition will benet
and will contri bute to well-being in the world. Since different explanations,
symbolism, and practices benet different people, the existence of a variety
of spiritual paths enables each person to choose what suits him or her best.
Putting people in categoriesHe is a Christian (Buddhist, Jew, Muslim, Hindu, or Wicca)and thinking that therefore we understand them is
ignorant on our part. Not everyone who identies themselves with a particular religion has the same views or practices in the same way. Christian mystics and born-again Christians may have very different views of who or what
God is. Some people who consider themselves Buddhists may pray to Tara as
if she were an external God, while some Christians may see God as emptiness
or compassion.
Becoming enlightened doesnt depend on calling ourselves Buddhist.
It depends on what we believe in our heart and how we practice to transform
our mind. Any person who generates the determination to be free from cyclic
existence, the altruistic aspiration for enlightenment, and the wisdom realizing emptiness can become a bodhisattva and a Buddha. It doesnt matter
what they call themselves. We have to look at what a person believes and
practices in order to evaluate whether their realizations are correct realizations or not. For this, developing discriminating wisdom and open-mindedness are essential.
While religious tolerance is extremely important, it doesnt mean that
all religions are the same or that all religions lead to the same result. We have
no way of proving that they all bring the same result. We havent completed
even the Buddhist path, let alone the paths of other religions to be able to
know with certainty whether these various paths lead to the same or different results.
In the 1990s, His Holiness the Dalai Lama and Father Lawrence Freeman,

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how to free your mind

osb, an English Catholic priest who organized the John Main Seminar in
which His Holiness spoke about the Gospels to Christian monastics, met in
Bodhgaya, India, for interfaith dialogue. Father Lawrence brought a group of
Christians to Bodhgaya, and some Buddhists attended the dialogue as well.
Everyone practiced and discussed together. I heard from a friend who
attended that Father Lawrence was in awe of His Holiness and repeatedly
said that their two religions were very similar. At one point, His Holiness
said, No, there are differences. Its important to acknowledge the differences and not just make everything the same. Each faith has its own unique
qualities, and we need to respect them for that.
When we say that all religions lead to the same place, it seems that were
trying to convince ourselves that underneath it all, those people actually believe
what we believe so we dont need to distrust them. This kind of thought can
make us feel that everythings okay. In the above story, His Holinesss comment emphasizes that religious harmony and tolerance do not depend on
thinking that others beliefs are the same as ours, only expressed with different words. Rather, we can acknowledge our different viewsand even debate
them but still respect each other and get along. We appreciate that others
paths help them to become better people and rejoice that they practice the
religion they do because that path, its symbolism, and its framework help
them. If those people tried to use Buddhist symbols, they might not work for
them. If they tried to adopt Buddhist views, they might become confused.
Before getting attached to calling ourselves Buddhists and boasting of
the superiority of our path, we need to investigate, Do my views actually
correspond to what the Buddha taught? We must look inside and investigate
if we really hold Buddhist views. We may say that were a Buddhist but not
actually know or agree with what the Buddha taught. For example, some people say, Im Buddhist, but they dont want to hear teachings on the sutras
spoken by the Buddha. They just want to receive blessings and initiations
from high lamas. They think some external force or realized being will tap
them on the head or give them blessed water and their life will go well. Some
of them arent interested in liberation or even in preparing for future lives.
Do these people hold Buddhist views?
We need to look inside ourselves and see to what extent we are training

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our mind in Buddhist views. Such training doesnt mean we simply say,
Whatever the Buddha believed is right, and then blindly follow what other
people tell us the Buddha said. Making loyalty statements to the Buddha is
not a quality of a sincere practitioner. Rather, the Buddha wants us to listen
to the teachings, think about them, meditate on them, and put them into
practice. Through reecting on their meaning, understanding them, and
applying them to our own mind well come to understand how our mind
functions. Thus, faith and condence in the Buddhas, Dharma, and Sangha
come from examination of the teachings and conviction that they show a
viable path to enlightenment.

Bodhichitta
Generating bodhichitta depends on having impartial love and compassion
for all sentient beings. We ordinary beings see love as a limited commodity;
its a xed pie and we feel we only have a limited amount. If I give some to
you, I cant give as much to others. And if I give it to everybody else, I cant
give it to you. That kind of love has strings and conditions attached. Its a
narrow and limited understanding of what love means; its not the kind of
love that Tara has. A Buddhas love remains constant. It is shared with everyone, no matter how they treat that Buddha. Taras love and compassion do
not depend upon whether other people like her or not, whether others praise
her or not, whether they go along with her ideas or not.
But for us, whom do we love more, the people who praise us or the people who criticize us? The people who agree with our ideas or the people who
dont? The people who do things our way or the people who dont? The people who give us things or the people who take them away? Whom do we
love more?
Right away we see that our love is conditional. As long as youre nice to
me, I will love you. Its extremely easy to love somebody whos kind to us.
Even cats do that. Animals love us if were nice to them, pet them, and give
them a treat. If we take away their food, they growl at us. Were similar. If
you give me something I like, I will love you; if you interfere with my
happiness, I will hiss and growl. Loving somebody whos nice to us isnt a

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particularly human quality. If we want to do something more extraordinary
as human beings, we must do a little better than this. When we practice cultivating the kind of love that Tara has, we try to free ourselves from having
strings attached to our affection; we try to open our hearts impartially to all.
The strings we attach to our love are based on how somebody treats us.
Ill love you if youre nice to me. If youre nice to Osama bin Laden, I dont
love you. In fact, I may even wish you harm. If youre nice to my cats, I love
you, but if youre nice to my friend Claires cat, I dont care as much. Claire
cares a lot about that and shell love you if you care about her cat, but her cat
isnt as important to my self-centeredness. The issue isnt whether youre nice
to others or to cats in general; its whether youre nice to me and to my cats.
Its interesting to look over past relationships to see how much self-centeredness has limited the love weve given to others. We ration out our very
precious love only if someone is nice to me. If you give me presents, if you
praise me, if you comfort me when Im down, Ill love you. But if you give
presents to Charlie over there, I dont care that is, unless Charlie is somehow related to me.
This concept of self and our self-centeredness get in the way of developing bodhichitta and opening our hearts to others. We evaluate and judge others in terms of how they relate to I, me, my, and mine. Its extremely difcult
for us to get beyond that. To loosen this, in our meditation we think, How
would I look at that person if I took the I out of the picture? What would it
be like if I stopped evaluating people in terms of my ideas and what they can
do for me?
Sometimes our mind resists practicing like this. Were so used to being in
the picture that we dont even realize that were there. But when we begin to
take ourselves out, it feels terribly unnatural. For example, we might start
our meditation session contemplating, Ill take myself out of the picture. It
doesnt matter if Harry gives me presents or is nice to me. Im not going to
judge or evaluate him based on his actions. Ill relate to him as if there were
no me in there. Thats ne for a while. But then the mind observes, Harry
is a very caring person, but Sam is so selsh. Clearly, a caring person is more
worthy of my love than a selsh one. Supercially, it looks like this evaluation has nothing to do with us. Is that true? Is the I totally out of the eval-

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uation? No. Why not? I consider Harry kind because his actions accord with
my denition of kindness. And Sam is a jerk, because he ts my denition of
a jerk. Im still evaluating people according to whether they t into how I
think things should be.
Its especially tricky when other people, such as our friends, agree with
our denitions. Then we justify, Its not just my denition of whos good
and kind. This is everybodys denition of who is worthwhile. Im looking at
people objectively. But this is not necessarily the case. There are other people with different denitions of goodness and kindness.
In Buddhist practice, we try to develop a love for others that goes beyond
how they supercially act or think. We cultivate a love that wants them to
have happiness and its causes. Wanting sentient beings, including ourselves,
to have happiness and its causes is the denition of love. Simply because a
sentient being exists, we want him or her to be happy. Just because they are
sentient beings who experience happiness and suffering, we want them to
have happiness and be free from suffering. There are no other criteria for our
love. It doesnt matter if they like us or not, agree with us or not, appreciate
us or not, respect us or not. Our love is totally unconditional.
We habitually think that others have to earn our love, which means that
they must correspond with our denition of right, good, accurate, and true.
Our notion of punishment is similar: People who are bad are not worthy of
our love and, in fact, deserve to be punished. And if we punish them and make
them miserable enough, theyll realize that we were right all along and theyll
decide to be nice to usand then well love them.
We have the subconscious belief: If I make you miserable enough, eventually youll change to be more like I want you to be and then Ill love you.
Is it reasonable to expect someone to love us, or even to like us, if we treat
them poorly? If we punish them? Flip the situation around: How do we react
when people make us miserable? We resent them; we criticize and put them
on trial in our minds. When somebody does something we dont like, rst our
mind arrests him: You were rude to me. Youre under arrest. Then, we
become the prosecutor and prosecute him, displaying all our evidence to
prove they are guilty: You didnt invite me to this meeting. Then you put my
name last on the list of credits. And you didnt respond to my email. Were

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also the judge and jury who convict them: Guilty, as charged. Punishment:
I will take every opportunity to discredit you to your face and behind your
back. Of course, such a case is always decided in our favor. The verdict is
that we were right and hes wrong. Case settled. Were always the victor and
the other person is always a loser in these internal court cases.
Because weve condemned that person a loser, we think theres no reason
to care about him. Hes a jerk; therefore, I should be mean to him. I should
punish him and be rude to him. Or, if were practicing patience, instead
of saying something nasty to him, we just ignore him. We easily react in this
way. If somebody criticizes us or does something we dont like, we instantly
attack. Even though we may not physically or verbally assault them, in our
mind we indict and convict them. We may even succumb to what they want
because were afraid of them, but in our mind, we cant stand them.
Instead of going along with this knee-jerk reaction, we now slowly try to
train our minds in Taras love. We try to relax the instinctual response to hiss
and growl at others. Instead, we train our minds and hearts to look at them
with compassion, This is a sentient being who wants happiness just like me
and doesnt want suffering. Thats all. Shes acting that way because shes
unhappy. She wants to be happy and mistakenly thinks that her actions will
bring her happiness. In this way, we look into others hearts and understand
their experience. In other words, we take the I out of the picture and think,
How theyre treating me is not the most important issue. What theyre
doing is not about me. Its about their pain. Can we look at Osama bin Laden
and think this way? Can we see the colleague who criticizes us as an unhappy
sentient being? Can we wish from our heart, How wonderful it would be if
he were happy and free from misery?
Wishing others to be happy doesnt mean we give them everything they
want, because sometimes what they want can be harmful. Wishing them to
be happy entails wanting them to be free from pain and loneliness. Wouldnt
it be wonderful if they were free from these and all other miseries?
In order to love others, we have to be able to overcome our anger and
hatred toward them. We have to be able to forgive them for the wrongs
theyve done. To do that, we have to get me out of the way and see that
when people create harm, it is a reection of their own pain, confusion, and

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misery. We just happened to walk across their path. We may even have done
something to antagonize them, either deliberately or accidentally, but the
reason that they got so upset is because of what is going on inside of them.
We might also look at how we made ourselves into a target or accidentally
became a target onto which they projected their confusion. Maybe we
werent very considerate of them. Maybe we have certain bad habits of which
were not aware and to which theyre reacting.
Here is a summary of some of the points to think about:
1. Think about the way in which our self-centeredness steps in and discriminates who is nice and who is mean, who is our friend and who is our
enemy. Make specic examples in your life of that habit and observe how
you judge and evaluate according to me.
2. Contemplate taking the I out of the equation and see if its easier to feel
affection or connection to others. Are your heart and mind more open?
Notice if there are still subtle ways that the focus on me sneaks in.
3. Try taking the I out of relationships with those whom were not getting
along with or toward whom we feel hostile. Try to see their behavior as a
manifestation of their own pain and confusion. Wish them to be happy
and to be free of misery and bewilderment. Apply this to people in your
life with whom you have problems, be they personal problems or global
conicts, and see if its possible to soften your tough preconceptions a bit.
Start out with someone for whom your hostility is mild, not the person
you hate the most. Next, try it with another person whom you dislike
more. Then go on to a person that you feel afraid of or threatened by, and
think that way in relation to him or her. As you relax into a more loving
state, let your mind/heart rest in the state of forgiveness. Let go of anger
and let your mind be peaceful. If you are able to take the next step, imbue
your mind with the loving feeling that wants them to be happy.

Meditating on Tara
Next in the sadhana, we purify negativities and create positive potential
through practicing the seven-limb prayer. The rst limb, prostration, puries

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pride and cultivates respect for an enlightened ones magnicent qualities,
thus opening ourselves to develop those qualities. The second limb, making
offerings, involves offering both real and imagined beautiful objects. This
puries miserliness and cultivates delight in generosity. The third limb,
revealing our mistaken actions, puries denial, justication, rationalization,
and other unhealthy psychological machinations that prevent us from being
honest with ourselves. Revealing our errors cultivates honesty and humility.
The fourth, rejoicing in our own and others virtues, cuts jealousy and develops delight in the goodness and attainments of others. The fth and sixth
limbs, requesting the Buddhas and our spiritual mentors to remain in our
world and to teach us the Dharma, purify any harm or disrespect we may
have shown toward them and help us to appreciate their presence in our lives.
The seventh limb, dedication, shares the positive potential from the above
practices with all beings and dedicates it for their temporary and ultimate
well-being.
The sadhana continues with verses praising Taras qualities and requesting her inspiration for our spiritual practice. These verses, recited while we
visualize Tara in front of us, focus our attention on her enlightened qualities. The more we reect upon Taras wonderful qualities, the more we will
receive the happiness that comes from following the spiritual path she
taught. These verses help us give voice to our noblest spiritual aspirations,
and by doing so, we are energized to actualize them.
The heart of the sadhana the dissolution into emptiness and the selfgenerationfollows. Tara now comes on top of our head and dissolves into
green light that ows into us and merges with our heart-mind in our heart
chakra. At this point we meditate on selessness, the emptiness or lack of
independent or inherent existence. That is, there is no solid me meditating,
no concrete Tara to meditate on, and no ndable action of meditation. All
false appearances of inherent existence cease and we rest our mind in the
ultimate nature.
Within this empty space that is free from all false, dualistic appearances,
our wisdom appears in the form of Tara, whose body is made of radiant green
light. Still aware of the absence of an independently existing I, we simultaneously label I in dependence on the appearance of Taras body and

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mind. Having neither a solid conception of self nor the self-centeredness
that it engenders, we nevertheless have the sense of being Tara and envision
performing her enlightening activities to benet all beings. We imagine feeling the impartial love and compassion for all beings that Tara feels and having her skillful means to be able to benet them. From our Tara body made
of light, we emanate countless small Taras that radiate throughout the universe, touching each sentient being, alleviating their suffering and becoming what they need. All sentient beings delements are puried and they
gain Taras realizations. Now that all beings have become Tara, we make
offerings to them. These offerings generate in their minds bliss uncontaminated by attachment. Then all these Taras fall like snowakes into us, blessing and inspiring our mind.
Like a child who dresses up and pretends to be a reman, thereby developing the condence to become one, we imagine ourselves to be a Buddha
who relates to people as a fully enlightened being doeswithout ignorance,
hostility, or clinging attachment and with immeasurable wisdom, compassion, and skill. In this way, we train our mind to think and act like a Buddha
by bringing the Tara we will become in the future into the present moment
and imagining being that Tara. This plants the seeds for us to actually become
Tara in the future. Identifying ourselves with our Tara-nature, we gain invigorating condence that spurs us to make our life meaningful.

Taras Mantra
The visualization of performing Taras enlightening activities is often done
while reciting her mantra, om tare tuttare ture soha. A mantra is a set of
Sanskrit syllables uttered by a Buddha when in deep meditative equipoise on
the nature of reality. We recite a mantra in order to calm our energies, concentrate our mind, and approach a state of meditative equipoise. In Green
Taras mantra, om represents Taras body, speech, and mind, the faculties that
we want to develop. Tare, tuttare, and ture all have the meaning of to
liberate. In one interpretation, these liberate us from the obstacles to generating the paths of the three levels of practitionerinitial, intermediate,
and advanced. An initial practitioner wants to avoid unfortunate rebirths and

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thus takes refuge in the Three Jewels and observes karmic cause and effect in
order to secure a fortunate rebirth. An intermediate practitioner is determined to be free from all sufferings of cyclic existence and to attain liberation. She practices mainly the three higher trainingsethics, concentration,
and wisdomas the path to liberation. An advanced practitioner wishes all
sentient beings to be free from cyclic existence and aims for full enlightenment in order to guide them to nirvana, and thus generates bodhichitta
the aspiration to attain enlightenment for the benet of all sentient beings.
She then practices the six far-reaching attitudes as well as the tantric path as
the method to attain enlightenment. By actualizing these three levels of the
path, our body, speech, and mind are puried, and we attain Taras body,
speech, and mind.
In another interpretation, tare, tuttare, and ture banish the obstructions to generating the three principal aspects of the path the determination to be free, the altruistic intention of bodhichitta, and the wisdom
realizing emptiness. The determination to be free is also called renunciation.
It is a state of mind in which we have seen the defects of cyclic existence,
and with compassion for ourselves, we seek a state of lasting happiness that
is founded on wisdom, not the vagaries of transient sense objects. Based on
compassion for all sentient beings, the altruistic intention, or bodhichitta,
inspires us to seek full enlightenment, the total purication of mind and complete development of our positive qualities and potentials. The wisdom realizing emptiness penetrates into the deeper mode of existence of all persons
and phenomena. As the direct antidote to the ignorance which misapprehends the nature of reality, this wisdom is what actually puries our mind.
In a third way of interpretation, tare means liberating from cyclic existence, that is, from uncontrolled, repetitive rebirth with a body and mind
under the inuence of ignorance. Of the Four Noble Truths, tare liberates
from the rst Noble Truth, true suffering. Tuttare indicates liberation from
the eight dangers, various disturbing emotions that will be discussed below.
Thus, tuttare liberates us from the second Noble Truth, true origins of sufferingaficted attitudes and emotions, and the contaminated actions they
motivate. Ture liberates from disease. Since the most severe disease from
which we suffer is the aficted attitudes and emotions and the subtle obscu-

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rations on the mind, ture indicates the third Noble Truthtrue cessation of
suffering and its origins. Such liberation is our ultimate purpose and is actual
spiritual success. This is arrived at through practicing the fourth Noble Truth,
the path to enlightenment. Soha means, May this come about. It indicates
planting the root of the path to full enlightenment in our hearts.
A praise to Taras mantra illustrates the qualities of each syllable group:
om to the transcendent subduer, Arya Tara, I prostrate.
Homage to the glorious one who frees with tare;
With tuttara you calm all fears;
You bestow all success with ture;
To the sound soha I pay great homage.
Briey, this is the way that the Tara sadhana guides our mind on the path
to full enlightenment. As practitioners progress and generate an altruistic
intention, single-pointed concentration, and insight into the nature of reality, their spiritual mentor will instruct them in more advanced visualizations
and meditations to purify their extremely subtle body and mind. By means of
these meditations, they will be able to work in wondrous ways to benet all
beings.





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How_to_Free_Your_Mind_-_Tara_the_Liberator

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1.02_-_Meditating_on_Tara

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Wikipedia - Air quotes -- Finger gesture indicating quotation marks
Wikipedia - Beam me up, Scotty -- Quotation from Star Trek
Wikipedia - Category:Quotations from philosophy
Wikipedia - Category:Quotations
Wikipedia - Disquotational principle -- Philosophical assertion about rational thought
Wikipedia - Draft:List of Quotation Websites -- Wikimedia list article
Wikipedia - Ghurar al-Hikam wa Durar al-Kalim -- Collection of short quotations
Wikipedia - Guillemet -- Sideways double chevron used as a quotation mark in some languages
Wikipedia - Houston, we have a problem -- Popular erroneous quotation uttered during Apollo 13
Wikipedia - Intertextual production of the Gospel of Mark -- Viewpoint that there are identifiable textual relationships such that any allusion or quotation from another text forms an integral part of the Markan text, even when it seems to be out of context
Wikipedia - M-bM-^@M-^Y -- Glyph used as an apostrophe or a quotation mark
Wikipedia - Musical quotation
Wikipedia - OTC Markets Group -- Company operating an electronic inter-dealer securities quotation system
Wikipedia - Quotation mark glyphs
Wikipedia - Quotation marks in English -- Usage of punctuation
Wikipedia - Quotation mark -- Punctuation mark
Wikipedia - Quotations
Wikipedia - quotations
Wikipedia - Quotation -- Repetition of one expression as part of another one
Wikipedia - Request for Quotation
Wikipedia - Request price quotation
Wikipedia - Scare quotes -- Quotation marks used to indicate non-standard usage
Wikipedia - Sic -- Mark indicating that "errors" in a quotation stem from the source
Wikipedia - Single quotation mark
Wikipedia - The Oxford Dictionary of Quotations
Wikipedia - What's past is prologue -- quotation from The Tempest
Wikipedia - Where no man has gone before -- Quotation from Star Trek
https://www.goodreads.com/book/show/1122107.Quotations_of_Henry_Ford
https://www.goodreads.com/book/show/12999780-hockey-talk---quotations-about-the-great-sport-of-hockey-from-the-playe
https://www.goodreads.com/book/show/1463011.Pictures_Quotations_And_Distinctions
https://www.goodreads.com/book/show/17845714.Journey_through_the_Power_of_the_Rainbow_Quotations_from_a_Life_Made_Out_of_Poetry
https://www.goodreads.com/book/show/20660635-the-complete-quotations-of-friedrich-nietzsche
https://www.goodreads.com/book/show/21351841-to-say-or-not-to-say--a-book-of-quotations
https://www.goodreads.com/book/show/22435421-the-ultimate-book-of-quotations
https://www.goodreads.com/book/show/22817630-modern-quotations-2011---wisdom-wordplay-excerpts-extracts-from-the
https://www.goodreads.com/book/show/23282129-the-quotations-of-bone
https://www.goodreads.com/book/show/2413303.Quotations_from_the_Anarchists
https://www.goodreads.com/book/show/24863263-the-delaplaine-ethan-hawke---his-essential-quotations
https://www.goodreads.com/book/show/25451643-modern-hockey-quotations
https://www.goodreads.com/book/show/27131108-a-treasury-of-illustrations-and-quotations-from-walking-with-jesus
https://www.goodreads.com/book/show/3023550-the-oxford-dictionary-of-quotations
https://www.goodreads.com/book/show/30634734-quotations-by-heraclitus
https://www.goodreads.com/book/show/317745.Peter_s_Quotations
https://www.goodreads.com/book/show/3254953-quotations-of-dr-deming
https://www.goodreads.com/book/show/3708208-quotations-from-ren-l-vesque
https://www.goodreads.com/book/show/38650456-death-in-quotation-marks
https://www.goodreads.com/book/show/484454.Death_in_Quotation_Marks
https://www.goodreads.com/book/show/5550866-the-great-quotations
https://www.goodreads.com/book/show/653352.A_Dictionary_of_Philosophical_Quotations
https://www.goodreads.com/book/show/8594644-quotations-of-john-f-kennedy
https://www.goodreads.com/book/show/9535987-complete-book-of-bible-quotations
https://www.goodreads.com/book/show/9751.Quotations_from_Chairman_Mao_Tse_Tung
https://lgbt.wikia.org/wiki/Template:Quotations
https://religion.wikia.org/wiki/Cyril_of_Jerusalem#Quotations
https://religion.wikia.org/wiki/Nirvana#Quotations
https://religion.wikia.org/wiki/Son#Quotations
https://schools.wikia.org/wiki/How_to_find_quotations_and_images_for_Keywords_for_Imperialism
auromere - daily-quotation-from-sri-aurobindo
Integral World - Quotations from the Work of Ken Wilber
dedroidify.blogspot - wei-wu-wei-quotation-man-who-found
dedroidify.blogspot - teresa-of-avila-quotations
dedroidify.blogspot - quotation-marks
Psychology Wiki - Existence#Quotations
Psychology Wiki - Integral_thought#Quotations
Psychology Wiki - Nirvana#Quotations
Psychology Wiki - Sri_Aurobindo#Quotations
Psychology Wiki - William_Irwin_Thompson#Quotations
Stanford Encyclopedia of Philosophy - quotation
https://en.wikiquote.org/wiki/Category:Articles_with_quotation_limit_warnings
https://en.wikiquote.org/wiki/List_of_misquotations
https://en.wikiquote.org/wiki/Misquotations
https://en.wikiquote.org/wiki/Quotation
https://en.wikiquote.org/wiki/Quotations
Poison (1991) ::: 6.5/10 -- R | 1h 25min | Drama, Horror, Romance | 16 August 1991 (Sweden) -- A boy shoots his father and flies out the window. A man falls in love with a fellow inmate in prison. A doctor accidentally ingests his experimental sex serum, wreaking havoc on the community. Director: Todd Haynes Writers: Jean Genet (inspired by the novels of Jean Genet with quotations from "Miracle of the Rose", "Our Lady of the Flowers" and "Thief's Journal"), Todd Haynes
She's Gotta Have It (1986) ::: 6.8/10 -- R | 1h 24min | Comedy, Romance | 8 August 1986 (USA) -- Story of a woman and her three lovers. Director: Spike Lee Writers: Spike Lee, Zora Neale Hurston (opening quotation)
https://fisherymanagement.fandom.com/wiki/Quotations_relevant_to_fisheries
https://glee.fandom.com/wiki/Artie's_Quotations
https://glee.fandom.com/wiki/Blaine's_Quotations
https://glee.fandom.com/wiki/Bree's_Quotations
https://glee.fandom.com/wiki/Brittany's_Quotations
https://glee.fandom.com/wiki/Burt's_Quotations
https://glee.fandom.com/wiki/Dave_Karofsky's_Quotations
https://glee.fandom.com/wiki/Emma's_Quotations
https://glee.fandom.com/wiki/Finn's_Quotations
https://glee.fandom.com/wiki/Jake's_Quotations
https://glee.fandom.com/wiki/Jesse's_Quotations
https://glee.fandom.com/wiki/Joe's_Quotations
https://glee.fandom.com/wiki/Kurt's_Quotations
https://glee.fandom.com/wiki/Marley's_Quotations
https://glee.fandom.com/wiki/Mercedes'_Quotations
https://glee.fandom.com/wiki/Mike's_Quotations
https://glee.fandom.com/wiki/Puck's_Quotations
https://glee.fandom.com/wiki/Quinn's_Quotations
https://glee.fandom.com/wiki/Rachel's_Quotations
https://glee.fandom.com/wiki/Rory's_Quotations
https://glee.fandom.com/wiki/Ryder's_Quotations
https://glee.fandom.com/wiki/Sam's_Quotations
https://glee.fandom.com/wiki/Santana's_Quotations
https://glee.fandom.com/wiki/Sue's_Quotations
https://glee.fandom.com/wiki/Sugar's_Quotations
https://glee.fandom.com/wiki/Terri's_Quotations
https://glee.fandom.com/wiki/Tina's_Quotations
https://glee.fandom.com/wiki/Unique's_Quotations
https://glee.fandom.com/wiki/Will's_Quotations
https://memory-alpha.fandom.com/wiki/Biblical_quotations
https://memory-alpha.fandom.com/wiki/Quotation
https://warrenzevon.fandom.com/wiki/Warren_Zevon_Quotations
https://commons.wikimedia.org/wiki/Category:Quotations
https://commons.wikimedia.org/wiki/Category:Quotations_by_Donald_Trump
https://commons.wikimedia.org/wiki/Category:Quotations_from_religion
https://commons.wikimedia.org/wiki/Special:WhatLinksHere/Category:Quotations_from_religion
https://commons.wikimedia.org/w/index.php?title=Category:Quotations_from_religion
https://commons.wikimedia.org/w/index.php?title=Category_talk:Quotations_from_religion
https://commons.wikimedia.org/w/index.php?title=Special:Book&bookcmd=book_creator&referer=Category:Quotations+from+religion
https://commons.wikimedia.org/w/index.php?title=Special:CreateAccount&returnto=Category:Quotations+from+religion
https://commons.wikimedia.org/w/index.php?title=Special:UploadWizard&categories=Quotations_from_religion
https://commons.wikimedia.org/w/index.php?title=Special:UserLogin&returnto=Category:Quotations+from+religion
Bartlett's Familiar Quotations
Block quotation
Category:Quotation templates
Damaging quotation
Disquotational principle
Musical quotation
National Equities Exchange and Quotations
Nested quotation
Portal:Law/Nominate/Selected quotation
Portal:Law/Selected quotations
Portal:Law/Selected quotations/1
Portal:Law/Selected quotations/10
Portal:Law/Selected quotations/11
Portal:Law/Selected quotations/12
Portal:Law/Selected quotations/13
Portal:Law/Selected quotations/14
Portal:Law/Selected quotations/15
Portal:Law/Selected quotations/16
Portal:Law/Selected quotations/17
Portal:Law/Selected quotations/18
Portal:Law/Selected quotations/19
Portal:Law/Selected quotations/2
Portal:Law/Selected quotations/3
Portal:Law/Selected quotations/4
Portal:Law/Selected quotations/5
Portal:Law/Selected quotations/6
Portal:Law/Selected quotations/7
Portal:Law/Selected quotations/8
Portal:Law/Selected quotations/9
Portal:Law/Selected quotations/Layout
Portal:Piracy/Selected quotations/1
Portal:Piracy/Selected quotations/2
Portal:Piracy/Selected quotations/3
Portal:Piracy/Selected quotations/4
Portal:Piracy/Selected quotations/5
Portal:Piracy/Selected quotations/6
Portal:Piracy/Selected quotations/7
Portal:Piracy/Selected quotations/8
Portal:Piracy/Selected quotations/9
Quasi-quotation
Quotation
Quotation (disambiguation)
Quotation mark
Quotation marks in English
Quotations from Chairman Mao Tse-tung
Quotations from the Hebrew Bible in the New Testament
Request for quotation
Request price quotation
The Dictionary of Legal Quotations
The Oxford Dictionary of Quotations
The "Blog" of "Unnecessary" Quotation Marks
The Yale Book of Quotations


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