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object:1.03 - Invocation of Tara
book class:Tara - The Feminine Divine
subject class:Buddhism
author class:Bokar Rinpoche
class:chapter
3-Invocation of Tara

FUNCTION OF RITUALS

A ritual is a means to accomplish a deity practice and
to develop a deep bond with this deity. It is
comprised of various phases, which are elements
allowing us to establish this relationship, such as deity
visualizations, making offerings to the deity, prayers,
recitation of the deity's mantra, and so on. Through
the ritual, our mind is imprinted with the deity's
presence and blessing.
In buddhism, there are many types of rituals
corresponding to various levels of practice.
The sutra tradition likewise possesses its rituals,
such as those addressed to Shakyamuni Buddha or
Baisajaguru (Sangye Menla, Medicine Buddha).
The Vajrayana tradition is divided into four groups
of tantras, each having its own rules as to
accomplishing rituals.
Rituals may be extremely long or very brief,
collective or individual, but their function remains the
same: recalling the deity to mind and allowing the
deity to leave a profound and beneficial imprint on us
through deity meditation, mantra recitation, and other
components.
This imprint is formed by using all elements of our
personality, body, speech, and mind.
- Physically, we prepare the shrine, place the
offerings, and make sure that the shrine room is clean
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and orderly: our body takes the meditation posture
and is put to use in doing the mudras (hand gestures
symbolizing offerings, inviting deities, and so on). It is
also the body which makes music offerings by playing
the bell or other instruments. These various physical
acts have no goal other than to increase the immersion
of our mind in the ritual by the complete involvement
of our person.
- Our speech recites the text and mantras, which serve
as support to the activity of the mind. Words allow us
to evoke what is conceived by the mind.
- Our mind, the main agent of the ritual, remains
concentrated and present to what it does during all
the phases: taking refuge,. developing motivation of
awakening, consecrating the offerings, inviting the
deity, visualization, offerings, praising, reciting
mantras, asking forgiveness for errors made during
the ritual, the departure of the deity in his or her
support, dissolving the visualization, and dedicating.
Understood in this way, the ritual acts upon our
mind. On the one hand, it helps us to purify ourselves
from the veil of ignorance and other veils. On the
other hand, especially through the offering and praise,
it allows us to accumulate merit and to create a
positive karmic potential. Finally, it prepares the
manifestation of the Body of Enjoyment, the
manifestation of the true deity, inseparable from our
own mind.

Question: During the rituals, we sometimes imagine the
deity's presence facing us. Sometimes we imagine that we,
ourselves, are the deity, or moreover that we are the deity
at the same time the deity is in front of us, as is the case in
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the Tara practice. What is the function of these vario.us
approaches?
Answer: In the beginner's mind, the belief in an "I"
really existing is strongly anchored. This leads to the
belief in the real existence of "another." This duality
Ilother rules all our perceptions. Imagining that we
are the deity and visualizing the deity in front of us at
the same time is a first step, a means to progressively
rid ourselves of this dualistic tendency. When we
attain a very good level of practice through
meditation, at that time, although the deity appears in
two different forms, both are perceived as unique in
essence. We finally arrive at a stage where it is no
longer necessary to imagine two forms of the deity, it
is sufficient to consider ourselves as the deity, an
essence in which all manifestation participates.
Rituals in the sutra tradition or in the first or
second group of tantras, the Kriya Tantra and Charya
Tantra, only contain the deity visualized in front of us;
whereas rituals of the third group, the Yoga Tantra,
most often imply the deity visualized in' front of us
and ourselves in the form of the deity.
Finally, rituals of the fourth group, the Anuttarayoga Tantra, propose either the deity visualized in
front of us and ourselves as the deity perceived as
inseparable or only ourselves in the form of the deity.
TARA RITUAL

There are many Tara rituals, which the various
traditions of Tibetan buddhism use according to their
preference. The one most often used in the Kagyu
tradition is due t~ Chogyur Lingpa9 who discovered
some termas in the 19th century.

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Termas are texts uttered by Padmasambhava in the
8th century in Tibet, then hidden to be discovered
later by predestined "terma discoverers," in an epoch
that would need them. These. termas may take the
form of materially written texts, hidden in rocks,
walls, or other places, or directly given to the
discoverer by a deity. They also can be revealed in the
mind. In that case, they are called gongters, as was the
case of the Tara terma received by Chogyur Lingpa.
Chogyur Lingpa dwelled in a cave in Kham called
the Crystal Cave of the Lotus. At dawn, he had a
vision of Tara who told hi~ three times, "It is good,
it is good, it is good," (Tibetan, lekso, lekso, lekso). This
utterance of the deity was the blessing that opened
Chogyur Lingpa's mind to the inner revelation of
words spoken long ago by Padmasambhava. He titled
this terma Tara's Profound Drop, "drop" meaning here
that which collects the essential in a concise form.
Chogyur Lingpa disclosed what he had received
only to one person, Jamyang Khyentse Wangpo. The
latter kept it secret for three years, then transmitted it
to Jamgon Lodro Taye who gave definitive form to the
ritual and widely disseminated it.
The terma is comprised of several texts
corresponding to many stages of outer, inner, and
secret practice. These stages can only be performed
successively. The last two require the practitioner to
be in retreat. We briefly present their characteristics.
OUTER PRACf ICE

The outer practice has two main aspects:
- Accumulation of merit accomplished through the
Seven Branch prayer, offerings, and praise.

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- Attitude of praying: the practitioner requests
protection of Tara, and asks her to grant what he or
she wants. Because of this position of "requesting"
adopted by the practitioner, accent is placed on the
deity's presence in the sky (in the form of 21 Taras) in
front of the practitioner.
The corresponding ritual is usually performed
publicly. Given that it is a terma, it is preceded by
prayers addressed to Padmasambhava. The various
stages are as follows:
TAKING REFUGE AND RECALLING THE MOTIVATION FOR
AWAKENING. The practitioner places himself or herself
under the protection of the Three Jewels (Buddha,
Dharma, and Sangha), the Three Roots (Lamas,
Yidams, and Protectors), and more specifically of Tara.
The practitioner also renews the will to attain
awakening for the benefit all beings suffering in
samsara .
SEVEN BRANCH PRAYER. The seven branches are as
follows.
- homage to all buddhas and all bodhisattvas as an
anti~~~~~
.
- making offerings as an antidote to attachment
- confession of faults as an antidote to unwholesome
acts
- joy in thinking of the meritorious acts done by the
buddhas and ordinary beings as an antidote to
jealousy
- request for teaching as an antidote to blindness
- praying for the buddhas to remain present as an
antidote for erroneous views. One of the erroneous
views is to believe that the buddhas' activity could be
intermittent, that while present in a physical body,
buddhas would help beings and when leaving their
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physical body they would cease to help them. By
requesting the buddhas to remain present among us
with or without a body, we rid ourselves of the
thought that death places an end to the buddhas'
activity.
- dedication. We think that, collecting merit acquired
through the above six branches, we dedicate it to
attaining awakening for the benefit of all beings. This
dedication is an antidote for "unskillful means,"
preventing us from dedicating merit for temporal and
ephemeral goals.
CONSECRATING OFFERINGS. The consecrated
offerings, both placed on the shrine and evoked in our
imagination, are: water for drinking, water for
cleaning, flowers, incense, light, perfume, food, and
music. Each offering is represented by a mantra and a
mudra.
SEVEN BRANCH PRAYER. This second Seven Branch
Prayer is in a slightly different context from the first
one. The first prayer, coming just after taking refuge,
took as support the various places of refuge, especially
Tara. The second Seven Branch Prayer refers to the
Three Jewels in general.
MANDALA OFFERING. Practitioners imagine they offer
to Tara, buddhas, and bodhisattvas the totality of the
universe gathered in the form of a mandala. The
recitation of this section is done with the mandala
mudra.
MANIFESTATION OF OURSELVES AS TARA AND
,INVITATION OF THE 21 TARAS to come take their places
in the sky in front of us. Tara's various aspects take
place in the sky, the principal one being Green Tara.
RECITATION OF THE PRAISE. The praise is recited in
three successive sequences, first uttered twice, then
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three times, and finally seven times. Each sequence is
separated by offerings.
- During the first sequence, Tara is visualized in front
of .us with her right hand in the mudra of sublime
giving. We think then that she bestows on us the
ordinary (various psychological powers) and sublime
attainments (realization of the nature of the mind) .
- During the second recitation, Tara makes the
protection mudra. We think that she protects us
against all fears and dangers.
- During the third recitation, we think that a luminous
nectar coming from her right foot flows into us
through the crown of our head transmitting her '
blessing.
TORMA OFFERING. Practitioners offer the torma to the
deity in order to approach her with requests.
RECITATION OF TARA'S MANTRA. Tara's aspects who
were in the sky have melted into the practitioners who
continue to imagine themselves in the form of Tara
during recitation of her mantra.
. REQUESTING INDULGENCE for the mistakes made
during the ritual. This request is preceded by the
recitation ofVajrasattva's (Dorje Sempa) One Hundred
Syllable Mantra.
DISSOLUTION OF VISUALIZATION. The practitioners,
after having dissolved the visualization into emptiness
remain for a moment in silence as the mind settles in
its own nature.
DEDICATION. The practitioners dedicate the merit of
the ritual saying, "With this virtue, may I swiftly
realize the Noble Tara and may I establish all beings
in this realization."

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While they recite these wishes,
the practitioners throw rice into the air which
symbolizes the flowers that gods shower on earth.
Other prayers and long life prayers for the teachers
generally conclude the ritual.
Those who wish to perfectly accomplish the outer
practice, must commit to reciting 100,000 mantra~ as
many times as there are syllables in the mantra OM
TARE TUTfARE TURE SOHA, that is, one million
mantras.
AUSPICIOUS WISHES.

INNER PRACf ICE

The inner practice places an accent on the creation
phase (Tibetan, kyerim) during which we visualize
ourselves in the form of the deity.
This practice gathers 13 deities in a celestial palace:
in the center, Green Tara (the practitioner)
around Tara, the eight Taras protecting from the
eight great fears, sitting in the same posture as Green
Tara, accomplishing the mudra of giving with the
right hand and holding a lotus on which there are
various objects in the left hand.
- Tara' protecting from lions, blue, with a vajra on the
lotus
- Tara protecting from elephants, yellow, with a hook
on the lotus
- Tara protecting from fire, white, with a water
crystaPO on the lotus
- Tara protecting from snakes, green, with a sublime
medicine (arura) on the lotus
- Tara protecting from thieves, white, with a bow and
arrow on the lotus
- Tara protecting from imprisonment, green, with a
sword on the lotus
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- Tara protecting from water, red, with a fire crystal
on the lotus
- Tara protecting from demons, black, with a stick on
the lotus
Outside the palace, the "four female guardians,"
each guarding a gate of the palace facing the four
directions. They stand up, lunging, their faces marked
by a wrathful expression, each one" holding special
objects in her hands.
- In the east, the white female guardian holds a hook
in her right hand and a bell in her left
- In the south, the yellow female guardian holds a
rope in her right hand and a bell in her left
- In the west, the red female guardian holds a chain
in her right hand and a bell in her left
- In the north, the green female guardian performs the
threatening mudra with her right hand and holds a
bell in her left
SECRET PRACTICE

The inner practice places the accent on the completion
phase (Tibetan, Dzokrim) introducing the work on
subtle energies (channels, winds, and drops). Nine
deities are present:
In the center of the celestial palace, Samaya Tara,
green, in union with the male deity Hayagriva
(Tandrin)
Around her, there are four other aspects of Tara
who, as in the inner practice, perform the mudra of
giving with their right hand and hold in the left hand
a lotus on which various symbolic objects are placed.
- In the east, Vajra Tara, blue, with a vajra on the
lotus

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- In the south, Ratna Tara, yellow, with a jewel on the
lotus
- In the west, Padma Tara, red, with a hook on the
lotus
- In the north, Karma Tara, black, with a sword on the
lotus
Outside the palace, there are the four female
guardians of the four gates as previously described.
These three levels form a profound succession that
is easy to follow and easily may form the practice of
an entire life.

Question: In Tara's ritual, as in most rituals, we offer to
the deity a small figure of dough called a torma or bultor

Answer: In general, offerings serve to accumulate
merit and purify the veils. As for offering a torma, it
serves more to present our personal requests to the
deity. We ask her to act in our favor, in favor of
someone else, or in favor of a particular goal.
Following the torma offering, we recite a text in this
sense. For example, it may be, "You, who fully rejoice
in the mandala creation, consume this well-made
offering torma. Give me and people around me,
health, life, power, glory, fame, luck, and abundant
wealth. Give me the accomplishments of activities,
such as pacification, increase, and others. You who
have made the promise, protect me, give me the
support of all accomplishments. Brush away untimely
death and illness, demons, and creators of obstacles.
Brush away bad dreams, inauspicious signs, and
unwholesome acts. Make the world happy, the years
excellent, the harvest bountiful. Make the dharma

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spread, happiness perfect, and may all my wishes be
realized. "
Offerings and praise, whatever they are, are not in
reality a favor that we do for the deity as far as she
would be satisfied to obtain them or unhappy not to
obtain them. It is for us that offering and praise are
useful, decreasing our attachment to material objects
and allowing us to accumulate ,merit.

Question: On the shrine, there is also another kind of
torma-much larger-called a tentor (support torma).
Tara's tentor was, for example, mentioned in the story of
Mr. Lhawang's mother. What is its use?
Answer: The tentor serves several functions.
Sometimes, it is a symbolic representation of the deity.
In this case, it is the support of the deity's presence.
Sometimes, it is an offering to the deity; sometimes, in
the first part of the ritual, it is used as a support and
then it becomes an offering in the second part.
These tormas may have various shapes, not only
from one deity to another but sometimes for the same
deity. Tantras, if they indicate the necessity for a
torma, give no precision as to its shape. In the course
of time, diverse traditions have used a great variety of
shapes that were developed within various lineages.
Question: Is it a custom in all Tibetan monasteries to
accomplish Tara's rituals every morning?
Answer: Not necessarily. Some monasteries do, others
choose different rituals. In Sonada, Kalu Rinpoche
established this custom. Here, in Mirik, because of the
special devotion that the Khenpo and I have for Tara,
we have also instituted the daily recitation of Tara's
ritual by the monks of the monastery.
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Question: Is there a day devoted to Tara?
Answer: Tara's day is the eighth day of the Tib-etan
month, that is, the first moon quarter (eight days after
the full moon).
THE SIMPLE PRAYER

Question: How did Tibetan lay people express their
devotion to Tara?
Answer: Lay people were not practicing Tara's ritual
per se. It was more a monastic affair. However, most
people knew Tara's praise, which they learned by
heart as children. They used to recite it morning and
evening, or while working, watching their herds, for
example. They also recited Tara's mantra.
The lay people's faith in Tara was immense. If they
knew the words of the praise, they did not grasp their
meanings, which are very complex. But their devotion
and the certitude that Tara was watching over them
were enough for them.
Question: When we face sudden danger, how do we request
Tara IS protection?
Answer: It is a request from the heart, nothing
complicated, simply, "Tara, protect me!"
Question: For Westerners, the praise in Tibetan is often
difficult to assimilate. How can they express their devotion
to Tara?
'
Answer: If they do not know the praise, they can
recite her mantra with trust and devotion. In the time
of danger, as Tibetans do, they can call upon Tara
,from their hearts. The blessing and protection are the
same.

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Question: Some people think that, from the perspective of
ultimate truth, our mind and the deity being inseparable,
the prayer lacks meaning, as though we were calling to
ourselves for help. What is the value of such a point of
view?
Answer: It is true that from the standpoint of ultimate
reality, the deity and our mind are one; but we also
must understand that from this ultimate point of view,
there is neither suffering nor fear. In reality, that
which appears now as suffering, fear, and danger is
nothing else but a manifestation of our mind. Just as
our mind, during a dream, can create appearances that
cause us to suffer, threaten us, or make us afraid.
However, as long as we have not realized ultimate
reality, we are exposed to suffering and fear that we
conceive as real. It is in this relative context that the
deity, who also appears to us momentarily as outside
ourselves, brings us help when we pray to her.
This prayer, in a relative sense, is necessary as long
as we remain in the relative level. The ultimate prayer
is to dwell in ultimate truth, the nature of mind,
beyond any 'duality, where the mind, appearances,
and deities are revealed to be of a single essence.
Until we attain this level, while we perceive
suffering and fear as real, we also call upon a ,deity
that we perceive as existing outside of us. However,
she really brings help and protection.
It is necessary to differentiate between the
realization of nonduality and the present state in
which all our experience is lived in a constant
subject/ object duality.
Question: The prayer we address to Tara may seem
contradictory to the ideal of nondesire, of being content
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with what we possess. Whereas other prayers say, for
example, "Bestow on us the absence of need!" the prayer
addressed to Tara seems to say "Bestow on us all that we
desire!" In the text following the recitation of the praise
during the ritual, it is written, "Through this praise recited
two, three, and seven times, if we want a son, we will have
a son; if we want wealth, we will acquire wealth; all desires
will be satisfied."
Answer: Tara answers the prayers of everyone
whatever one's level of understanding. In her
compassion, she seeks to relieve beings from suffering
as it arises. If one's suffering is in a very material
domain, it is a prayer expressing this material request
to which she will respond. If, another person, having
attained a deeper level, understands that the cause of
suffering is the constant renewal of all our desires and
prays for the absence of needs to be bom within
himself or herself, it is this absence of need that Tara
will bestow. The person who prays for devotion to
increase within himself or herself or for Mahamudra
realization to be revealed, will also receive a blessing
in accordance with his or her wishes.
Things may be understood on various levels. When
it is said, for example, that the person who wants a
child will get a child, from an ordinary point of view,
it only means a child for a family for which great
suffering would come from not having a child. In this
case, Tara will grant protection against this suffering.
On the contrary, it would be meaningless for a monk
to pray for a child. However, from a deeper point of
view, "child" means "disciple" (in Tibetan, disciple
can be lopma, which simply means "student" or bulop,
which means "student-child"). A lama may have the
desire to obtain good disciples to continue his spiritual
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lineage, not with the goal of personal satisfaction as
would perhaps be the case with a physical child, but
to assure the continuity of teaching for the benefit of
beings. It is thus legitimate for the lama to pray for
obtaining these spiritual children.

Question: Does the simple fact of praying to the deity even
for material needs imply some spiritual benefit like the
accumulation of merit?
Answer: It depends on motivation. If someone prays,
for example, for wealth with the thought that this
wealth will be of use to relieve poverty, helping others
in one way or another, or to make an offering, in this
case, merit is accumulated because the prayer is
motivated by an altruistic thought. If the person thinks
only of his or her personal benefit, there is no
accumulated merit. By his or her prayer the person
will receive the deity's help to relieve his or her
momentary suffering, but the prayer will not produce
any merit.
However, as we have seen by the previous
example of Amala who won all her trials by invoking
Tara, only by addressing Tara with trust, even if we
seek to obtain material benefit, our mind will receive
the deity's blessing. This blessing, in the long term,
will end by making us enter the path of true
spirituality.
Question: The prayer addressed to Tara allows us to obtain
all we wish, wlultever our wish. And if our wish is not
good like the wish of a thief to be successful?
Answer: The buddhas and bodhisattvas' dedication is
entirely directed to benefiting beings. Buddhas and
bodhisattvas have three great qualities: knowledge of
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everything, love for all beings, and the power to help
them. They help b~ings not only by love, but they
make no mistake as to the means to accomplish this.
Therefore, Tara answers the wishes of beings only if
they are characterized by bringing them more
happiness from a temporal and spiritual point of view.
She would not respond to a wish leading to negative
acts or further future suffering.
Given that we may be blind to what is good or
harmful for us, in some prayers we ask the deity to
use discrimination. For example, we say, "If this is
good for me, may my wish be accomplished; if it is
not good, may it not be accomplished," or "If this
wish is not good, may its thought not form in my
mind; even if it is formed, may it not be realized!"

Question: It is said that the law of karma is infallible, that
we must necessarily experience the result of our acts.
Praying to obtain that which we do not have or for
eliminating painful circumstances in our existence, does it
not go against this notion of infallibility?
Answer: Individual karmas are varied and of different
kinds. Some karmas may not be modified. In this case,
if we carry the karma for such a painful event to
occur, it will occur. If, on the contrary, we do not have
the karma for such a happy circumstance to manifest,
it will not manifest. The prayer will hardly be able to
modify things.
When we say that the law of karma is infallible, it
means that a cause will necessarily produce its effect
if nothing prevents it from happening. But if new
elements come into play, a change is possible. Sincere
devotion and prayer, as well as regret of past negative acts, are factors that can modify karma. There are
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profound means related to genuinely awakened beings
or deities like Tara. That is why these means allow
purification to change karma. Besides putting into
work such factors, karma effectively produces its
effects in an infallible way.
The seed of a weed will grow in an infallible way,
unless we pull out the young sprout.
EMPOWERMENTS

We already have the "heart of awakening" (we can
also say the Four Bodies of Awakeningll), but it is not
presently actualized. It remains in a latent state
covered by various karmic veils. It is, therefore,
necessary to uncover it to reveal it as it is.
The empowerment's function is to open a process
that will allow us to purify the veils and to "awaken"
the four Bodies, in order for them to go from a virtual
state to a real state.
An empowerment can only be conferred by a
vajra-master (vajracharya) belonging to the Vajrayana
tradition and possessing certain characteristics:
- Having received the deity empowerment that he or
she is ready to transmit to others
- This empowerment must have been transmitted up
to the master by an unbroken lineage
- He or she must have accomplished the deity
practice.
The empowerment itself is represented in the form
of a ritual with visualizations, recitation of mantras,
the accomplishment of mudras, and the use of various
objects.
An empowerment can be given to a large group of
people (as is the case for Tara) with only the condition
that everyone has taken refuge and wishes to receive
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the empowerment, or it can be given to small groups,
even a single individual.
TARA EMPOWERMENT

For the same deity, there are various empowerments
that correspond to various lineages, tantras, or levels
of practice. For Tara, there is an external practice, an
inner practice, and a secret practice each requiring an
empowerment.
The Tara empowerment bestowed in public is that
of the external practice belonging to the Kriya Tantra.
It is comprised of a ritual called, strictly speaking,
"permission," which is divided into three parts:
permission of the Body (of the deity), permission of
the Speech, and permission of the Mind.
By permission of the Body of the deity, the disciple
is purified of faults and veils of the body (that is, that
which results from negative acts done with the body).
The disciple is then allowed to meditate on the body
of the deity, notably visualizing himself or herself in
the form of Tara. Ritually, permission of the Body is
conferred, besides various visualizations, through the
ritual vase (Tibetan, bumpa) placed on the disciple's
head and from which he or she receives a few water
drops to drink in the hollow of the hand.
By permission of the Speech of the deity, the
disciple is purified of the veils and faults of speech.
He or she is allowed to recite Tara's mantra. Ritually,
the permission of Speech is conferred by repeating the
mantra, for which a mala is the support.
By permission of the Mind of the deity, the disciple
is purified of faults and veils of the mind. This
permission is conferred by a representation of the
lotus that Tara holds in her hand. It allows those who
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receive it to absorb their minds in the contemplation
(samadhi) of the deity.
.
Given that these three steps give the disciple the
"power" (Tibetan, wang) to visualize the deity, to
recite her mantra, and to accomplish her
contemplation, the ritual is called "transmission of
power" (Tibetan, wang kur), an expression with which
an empowerment is designated in Tibetan.
. Tara's other empowerments, especially those
belonging to the higher tantras, can be presented in a
slightly different way and possess a more complex
structure.

Question: The permission of the mind allows the disciple to
"absorb his or her mind in the contemplation of the deity."
What does "contemplation" mean in this context?
Answer: The contemplation of the deity applies to the
different meditations:
- on the one hand, the activity of the mind that clearly
imagines the deity's body, clothes, ornaments,
attri butes, and seed syllable in the heart is a
contemplation.
- on the other hand and mainly, the contemplation
means remaining in a state where our own mind and
the deity's mind are inseparable, in a natural state,
without mental construction, and free of distractions.
It is then equivalent to the Mahamudra meditation.
Question: For Avalokiteshvara (Tibetan, Chenrezig), it is
possible to recite the mantra even without having received
the empowerment. Is it the same for Tara?
Answer: In the higher tantras, it is not allowed to
meditate on the deity's body or recite the mantra for
those who have not first received the empowerment.
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However, for deities like Avalokiteshvara or Tara,
who represent above all the buddha's activity, we
consider that, even if one has not received the
empowerment and as long as one feels devotion to
these deities, one can pray to them and recite their
mantras. This is beneficial. However, the effect will be
greater when one has received the empowerment.

- 82 -




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