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object:1.07 - A Song of Longing for Tara, the Infallible
class:chapter
book class:How to Free Your Mind - Tara the Liberator
author class:Thubten Chodron


7
A Song of Longing
for Tara, the Infallible
by lama lobsang tenpey gyaltsen

T

he following is a request prayer to Tara, A Song of Longing for Tara,
the Infallible (Tib: Dung bo lu may ma) written by Lama Lobsang Ten-

pey Gyaltsen.7 It was translated by Lama Thubten Yeshe in February 1979,
when he gave the Chittamani Tara initiations and teachings to a group of us
at Kopan Monastery. In Lamas style, this may not be a literal translation, and
words may be added to clarify the meaning. These verses deeply touched me
at the time and continue to do so.
Lama Lobsang Tenpey Gyaltsen was born in 1836 and was recognized as
the incarnation of Gomgan of Hormo. I nd it remarkable that he wrote
these verses when he was eighteen or nineteen. His mind was in a completely
different place than my mind was at that age! He clearly had meditation experience and a strong connection with Tara. In fact, he speaks of her here as his
personal guru.
From my heart I bow to Divine Mother Tara, essence of love and compassion, the most precious objects of refuge gathered into one. From
now until I reach enlightenment, hook me with your great love and
kindness to liberate me.
7. A Song of Longing was translated by Lama Thubten Yeshe. Reprinted with kind permission from Lama Yeshe Wisdom Archives

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By the witness of the Three Jewels, not just from my mouth but from
the depths of my innermost heart and bones, I pray to you morning
and evening. Show your blissful face to me, Loving One. Grant me
the nectar of your speech.
Great gurus and small gurus cheat us with their made-up teachings,
selling Dharma, teaching without comprehension, not observing who
is qualied and who is not, being concerned about their own happiness and the eight worldly concerns. Since I can no longer trust
friends of this degenerate age, you are my principal guru. Inspire me,
Divine Mother, essence of love. Arouse the great power of your compassion and think of me.
I take refuge in you, Tara; like you, no Buddha could ever deceive me.
But understanding the odd character of these times, most Buddhas
have gone into the bliss of nirvana. Even though they have great compassion, we have no connection. Since for me there are no other
deities, you are my principal deity. Bestow realizations upon me,
Divine Mother, essence of love. Arouse the great power of your compassion and think of me.
Most Dharma protectors do not show their powers. Tired of those
who invoke them, they do not act. Other protectors, lacking insight
but proud of their power, may be friendly for a while but will later do
me harm. Since I cannot rely on other protectors, you are my principal protector. With divine action, Wisdom Mother, essence of love,
arouse the great power of your compassion and think of me.
To ordinary view the names of objects are the same as their meaning.
Like this, they produce afictions and bind us to samsara. When it is
time to die, unless I understand the true nature, could a wish-fullling
gem enable me to carry even a sesame seed with me? Since I do not
trust in illusions, you are my real richness. Please grant my desires,
Divine Mother, essence of love. Arouse the great power of your compassion and think of me.

a song of longing for tara, the infallible

I cannot rely on non-virtuous friends for even a day. They pretend to
be close to me and all the while have in mind the opposite. They are
friends when they wish it and enemies when they dont. Since I cannot trust in this kind of friend, you are my best friend. Be close to
me, Divine Mother, essence of love. Arouse the great power of your
compassion and think of me.
You are my guru, my yidam, my protector, my refuge, my food, my
clothes, my possessions, and my friend. Since your divine quality is
everything to me, let me spontaneously achieve all that I wish.
Although I am overwhelmed by my habitual, uncontrolled mind,
please cut these self-centered thoughts so I will be able to give my
body and my life millions of times without difculty to each sentient
being. Inspire me to be able to develop this kind of compassion to
benet all.
Empower me to cut the root of samsara, self-grasping, and to understand the pure doctrine, the most difcult middle way, free from the
errors of extremes.
Inspire me to practice as a bodhisattva, turning away from what is
worldly, dedicating all my virtues to teaching living beings, never for
even one instant thinking of just my own happiness. Let me wish to
attain Buddhahood for the benet of all.
Empower me to actualize as much as possible the most subtle vows
and to keep them without a careless mind, thus becoming the most
perfect bodhisattva.
Outwardly, let me be simple in my practice, while inwardly, actualize
the depth of the diamond vehicle with the strong wish to practice
the two stages. Inspire me to attain enlightenment quickly for the
benet of all.
Divine Wisdom Mother Tara, you know everything about my life
my ups and downs, my good and bad. Think lovingly of me, my
only mother.

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I give myself and all who trust in me to you, Divine Wisdom Mother
Tara. Being completely open to you, let us be born in the highest pure
land. Set me there quickly with no births in between.
May the hook of your compassion and your skillful means transform
my mind into Dharma and transform the minds of all beings, whoever
they are. They have all been my mother, the mother of one unable to
follow the Conquerors teachings.
By reciting this prayer three times a day and by remembering the
Divine Wisdom Mother Tara, may I and all beings who are connected
to me reach whatever pure land we wish.
May the Three Jewels and especially the Divine Wisdom Mother,
whose essence is compassion, hold me dear until I reach enlightenment. May I quickly conquer the four negative forces.
If, as long as you live, you recite this prayer three times every day, not
just from the mouth (in words only) but strongly linked with your
mind, you will have close connection and will see Taras face. No hindrances will be experienced and all wishes will be fullled. You will
have a close relationship with all Buddhas and bodhisattvas, and they
will hold you dear. If you recite the Homage to the Twenty-one
Taras and this prayer, you will attain the Divine Liberating Mother.
Colophon: This prayer to Venerable Tara, in heart words making his own
requests and also non-deceptive to others, was composed by the Buddhist
monk Lobsang Tenpey Gyaltsen, in his nineteenth year, the Water Mouse
year (1852), on the third day of the miracle month (second month of the lunar
calendar) at Bengar Namgyal Ling. It is sure to have great benet.

8
Reections on A Song of Longing
for Tara, the Infallible
Verse 1: The Three Jewels
From my heart I bow to Divine Mother Tara, essence of love and compassion, the most precious objects of refuge gathered into one. From now until
I reach enlightenment, hook me with your great love and kindness to liberate me.

F



rom my heart indicates that we feel deep respect and admiration when
we bow to Tara. Were not doing some empty ritual. When we do cer-

tain prayers or practices repeatedly, doing them with feeling can be a challenge. We easily fall into saying them, blah, blah, blah, and then complain,
My practice isnt going well. Im spinning my wheels and nothings happening.
This may be because we space out and arent concentrating. Our mouth
is doing one thing, but our mind is doing another. We are distracted and
think of something else for example, what were going to do that day
while reading a prayer. To recite a prayer or look at a friend with our heart,
we must remind ourselves to bring our attention back to what were reading,
to pay attention to the words were saying, and to feel their meaning.
Similarly, when we know somebody well, we sometimes stop appreciating them. We see them at breakfast and say, Hi, dear, and proceed to read

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the back of the Cheerios box while eating our cereal. When we nish eating,
we say, Bye, dear, and go out the door. We take our dear ones for granted
when were too familiar with them.
Approaching everything freshly, with appreciation and interest, is the
meaning of beginners mind. This fresh approach makes our encounters with
people rewarding. Each time we see someone, we remember that this is a
fresh encounter, something new. This person in front of us is a living being to
cherish. In the same way, even though we recite the same prayers every day,
each time we say them is a new experience. Its not the same as when we said
it yesterday. We have a new opportunity to connect with the Three Jewels, so
we need to pay attention to what were reading and say it from our heart.
Tara is called the mother of all Buddhas because she is the embodiment
of the wisdom realizing emptiness; this wisdom is what gives birth to all Buddhas. Calling her Mother also indicates feelings of closeness and trust. We
feel comfortable with Tara; we can relax around her and dont put on a good
image in her presence in order to make her think were someone we arent.
Rather, we know that as a Buddha, she wont judge us, so we are totally honest with Tara. This lets us be nourished by her wisdom and compassion.
Symbolically, the right side of the body correlates with the method or
compassion aspect of the path. Method may also be represented by the
male. The left side correlates with the wisdom aspect of the path, which in
other instances is also represented by the female. When we see the tantric
deities in union, the male represents compassion and the female, wisdom.
This is the opposite of our usual associations in the West, where we think
of women as being compassionate and men being knowledgeable. Switching the associations in this way is good for us. It prevents us from getting
stuck in preconceptions about gender. However, this tantric symbolism
doesnt mean that ordinary women are wiser and ordinary men are more
compassionate.
The essence of love and compassion is what Tara is all about. You may
wonder, I thought Tara, as a female, represents wisdom and male deities represent compassion and now youre saying that Taras essence is compassion.
Lets not make the symbolism concrete and fabricate more preconceptions.
All Buddhas have both wisdom and compassion. Calling her the essence of

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love and compassion reminds us of the traits we admire in her so that we will
direct our energy into developing these qualities in our own mind.
The most precious objects of refuge gathered into one highlights that
Tara embodies all three objects of refugeBuddha, Dharma, and Sangha.
Here, her mind represents the Buddha, her speech the Dharma, and her body
the Sangha. This is one way of seeing the Three Jewels as gathered into that
one particular gure. In another way, Taras mind is the Dharma refuge
true cessations and true paths. She has realized emptiness directly and, as an
arya, is the Sangha. Because her mind is free from all delements and
endowed with all qualities, she is also the Buddha.
From now until I reach enlightenment, hook me with your great love
and kindness to liberate me. I like the image of a hook, because it aptly
describes the situation. Our minds get hooked on objects of attachment, anger,
and jealousy. Friends, enemies, our reputation these are like rings, and our
disturbing emotions hook them and bind us to them in a tense relationship.
Here our genuine spiritual aspiration becomes a ring and we request Tara,
Please hook that ring! Hook my deep spiritual longing and aspirations. I
know my life has deep meaning, and I want to be close to your wisdom and
compassion. Due to your bodhichitta, teach and guide me in order to liberate me from this quagmire of preconceptions that causes me suffering and
makes me inict misery on others. Teach me how to overcome disturbing
attitudes and negative emotions that perpetuate cyclic existence. When we
say this from the heart, we get in touch with that side of ourselves that genuinely seeks liberation and enlightenment.
When we are out of touch with our sincere aspiration for enlightenment,
our practice becomes rote. Neglecting to nurture our spiritual side, we
become preoccupied with whats going on around us, and our energy disperses into busyness. I have an appointment at nine, and a meeting at ten.
Ive got to pick up the kids at eleven and meet my colleague for lunch at
twelve. And, by the way, I want to become a Buddha. Oh my gosh, look what
time it is. Id better say this prayer quickly. I take refuge. Okay, nished.
Glad thats done. Some day Ill go on retreat and slow down and do my practice properly, but right now there are too many other things to take care of.
Whew! We wonder why our practice seems a little dry, while meanwhile our

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mind races around. We have to slow down and come back to our own spiritual yearning.

The Four Seals
Remembering the four seals the four characteristics that seal a teaching as
a Buddhist practicehelps to center us and invoke our spiritual yearning.
These four are:
All compounded phenomenon are impermanent.
All contaminated phenomena are suffering in nature.
All phenomena are seless.
Nirvana is peace.
All compounded phenomena are impermanent. Everything that is produced or
compounded comes about due to causes and conditions. Therefore, it is
impermanent that is, it changes moment by moment. Why? Since the causal
energy is changing each moment, the result must also be in the nature of
change. Since the causal energy comes to an end, so must its result.
At the beginning of the day, its good to reect, Everything that arises
due to causes and conditions is transient. Im changing moment to moment.
My friends are transient and changing moment to moment. All the things
Im trying to achieve are transient, impermanent, and changing. Everything
I crave is transient, impermanent, and changing. Every person, object, and situation I dont like is transient, impermanent, and changing. Thinking in
this way very quickly helps us to see theres no use clinging to any of these
things. Letting our negative emotions hook into any of these things is useless since theyre all changing into something else.
This doesnt mean that we stop caring about others or that we become
apathetic. Rather, we see that getting worked up, aggravated, stressed, and
anxious about these things is inappropriate. Its like trying to stop a waterfall from owing or the wind from blowing. When things are in the nature of
change, the only appropriate response is to relax and try to guide how they
change with compassion.

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All contaminated phenomena are in the nature of suffering (dukkha). Contaminated
means under the inuence of the ignorance that grasps at inherent existence,
the misconception that is the root of cyclic existence and that fuels all other
disturbing emotions. This ignorance actively misconceives how all persons
and phenomena exist. It assumes that everything exists in the way it
appearsfrom its own side, with its own inherent nature, independently,
able to set itself up, and under its own power. Due to the predispositions of
ignorance, phenomena appear to us as discrete, denable, independent entities, and ignorance grasps at them as existing in that way. All these appearances, which are contaminated by our ignorance, are in the nature of
suffering. Anything onto which we project inherent existencewhe ther ourselves or other people, the environment or things around usis in the nature
of suffering. Because we interpolate a false way of existence on them and
misapprehend them, they will be unsatisfactory, or dukkha. Theyre not
going to make us everlastingly happy.
Reecting upon this each morning reminds us that theres no reason to
be attached to the people and events we encounter in our lives. Since they are
in the nature of suffering, we dont need to be so reactive relating with them.
Remembering this cools the mind. Understanding that contaminated phenomena are by nature unsatisfactory doesnt mean we become indifferent
and apathetic. Rather, because our mind does not become neurotically
involved with people and things, we are able to interact with them with compassion and wisdom, viewing them in a more realistic light.
All phenomena are seless. All persons and phenomenoneverything that
exists, whether its permanent or impermanentexists dependently. It is
empty of having an independent self. Here, self means inherent existence,
true existence, existing under its own power. Everything is empty of that
impossible way of existence.
When we reect on this each morning, even briey, we understand that
everything is empty of inherent existence. We then feel that there is space,
exibility, and the possibility for change and growth. When we remember
that the things we bump into are not solid, objective entities, we cease to
struggle with them. When we remember that everything exists by being

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merely labeled and not from its own side, we dont get stuck. We realize that
phenomena exist like illusions, appearing in one way but existing in another.
Thus, our prejudices and preconceptions relax. We cease vacillating between
elation and depression.
Nirvana is peace. Nirvana is the cessation of all unsatisfactory conditions (suffering) and their causes. Nirvana is the third Noble Truth, which is the cessation of the rst two Noble Truths, the truth of suffering and the truth of
the origin of suffering. If were looking for true peace and happiness, we will
aim for nirvana. Rather than thinking that food, sex, recognition, and appreciation bring us happiness, we seek nirvana. Instead of thinking that a new
credit card, set of skis, or love affair will fulll us, we remember that nirvana
is real fulllment. Nirvanaliberation from cyclic existence, the actualization of our potentialis what we aim for each day.
Real peace exists in the mind; it depends on the mind. Lasting peace cannot be legislated or enforced by U.N. peacekeeping forces. While still working to bring about the conditions for external peacepeace on our
planetwe must recognize that lasting world peace cannot exist without
each and every human being subduing their own ignorance, hostility, and
attachment.

Requests and Prayers
Remembering the four seals each morning will help us cultivate our pure
spiritual intention. That pure intention on our part is the ring that Tara will
hook with her wisdom and compassion. We might ask, If Tara is a Buddha,
why do we have to request her to hook us? Why do we have to request her to
guide us and assist us? She became a Buddha to do this. She spent all those
eons working to purify her mind and gain all the good qualities of a Buddha.
Spontaneously and effortlessly, she manifests to benet beings, so why do I
have to ask her for help?
We request because when we ask for something, it means that we sincerely want it; were intent on this. Some years ago my friend was teaching
English to one of the little rinpoches in Dharamsala. When the monks in

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monasteries do a particular puja, they make offerings and repeat requests for
inspiration over and over again. One time, they were making 100,000 of these
offerings and requests to Guru Rinpoche, Padmasambhava. This little rinpoche asked my friend, Why do we request the Buddha over and over again
Please grant me blessings and inspire me?
My friend replied, When you want a snack, do you ask your mother or
your teacher once? No, you ask over and over again, dont you? When we
really want something, we dont just ask once and forget it. No, we ask again
and again. Its the same thing here. By requesting Tara again and again,
Hook me with your great love and kindness, were expressing our interest
and sincerity. Thats part of the equation. The Buddhas actions dont work
independently of us. Theres a cooperative process, so we have to come forth
from our side with our earnestness, our deep wish, and our willingness to
engage in the practice. The more open we are, the more the Buddhas and
bodhisattvas have something to work with.
An analogy is two bowls, one upside down, the other right-side up. The
sun shines indiscriminately on both. But no sunlight can enter the upsidedown bowl. Similarly, if our mind is closed and involved with the eight
worldly concerns, even if all the Buddhas and bodhisattvas in the universe
appeared before us, we would ignore them.
By making these requests, were taking the upside-down bowl of our
mind and trying to turn it right-side up so that the sunlight can ll it. Reciting verses and mantras sincerely and with proper understanding of their
meaning makes our mind open and receptive so that the inspiration and
teachings of the Buddha can enter and grow.
Tara doesnt need us to ask for her help, but we need to ask for help
because we must recognize how important the Dharma is for us. For example, when we want work, we ask for a job over and over again until we get one.
We earnestly put a lot of effort into job-hunting because we know the value
of getting a paycheck. Its this type of effort and intensity that we have to put
into our spiritual practice, too. Just as we view a paycheck, and therefore a
job, as important, we need to see our spiritual goals as important and create
their causes. In fact, in the long run, theyre more important than a job.
Previously, I described Tara as wondrous qualities appearing in the form

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of a green deity made of light. But in the request prayer, it sounds as if shes
an entity, a real person. I believe its a human tendency to want to see someone outside of ourselves as having special power and ability to do things that
we are incapable of doing. There is no fault in seeing Tara as a person, but we
must remember she is a noninherently existent person. As the princess
Yeshe Dawa, she was in cyclic existence, practiced the path, and became a
Buddha. Similarly, Padmasambhava and Milarepa were ordinary beings like
us, practiced the path, and became enlightened. Each of them has a conventional self but is empty of an inherently existent self. The conventional I
is labeled in dependence on the mindstream, which is also empty of inherent
existence. In other words, one mindstream was labeled Padmasambhava for
a while, and that mindstream became an enlightened mindstream. Another
mindstream was labeled Milarepa for a while, and it, too, became enlightened. But neither of these persons existed inherently. Nor do the Buddhas
they became exist inherently. They exist dependent upon causes and conditions, parts, and the mind that conceives and labels them.
Thinking of Buddhas and bodhisattvas as beings can inspire us, because
it reminds us that we can become like them. There are different ways of seeing them, and when we see them as beings with a conventional self, its
important to remember that this is an appearance and that they lack inherent existence. They are not external, independent, omnipotent gods who
manage the universe.
We cant say, Tara, please inspire me to develop love and compassion
and, in the meantime, Im going to tell this guy off because hes making so
much noise while Im praying to you. When we request, Inspire my mind,
were also saying to ourselves, Having love and compassion is important. I
need to make effort from my side to cultivate them.
I once asked His Holiness, How does requesting the Buddhas to bless
and inspire our minds work? Can they inspire and bless us? His Holiness
said that the Buddhas worked very hard to cultivate the path and attain special spiritual qualities that others dont possess, so they should be able to do
things that ordinary beings cant. If we visualized President Roosevelt and
prayed to him, could he bless and inspire our mind? From his side, has he
eliminated all obstacles to beneting beings? Has he developed full compas-

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sion, wisdom, and power? What could Roosevelt, as an ordinary being, actually do for us now?
That made me think. There is a purpose for becoming a Buddha. Someone who has developed unbiased love and compassion toward all beings and
who directly perceives the nature of reality has abilities that the rest of us
dont. If I dont think that the Buddhas can benet sentient beings in a myriad of ways, including inspiring their minds, why am I practicing the Dharma
in order to become one? I saw that having the bodhichitta motivation meant
believing in the four bodies of a Buddha and in their capabilities.
The mind is very powerful. Before I started meditating, I didnt think the
mindincluding our thoughts and motivationswas so powerful. I believed
in the power of physical objects. Once I began to meditate and watch my
mind, I learned differently. Have you ever had the experience of your mind
being very calm and then suddenly an angry thought comes in? The energy of
that angry thought is extremely powerful. Even if nobody else in the room
knows about that angry thought, its power and the effect it has upon us is
quite strong. We can see that from our own experience.
Sometimes we can sense someone elses negative thoughts. We call it
bad vibes or bad energy. They can inuence us; they stir up our own
unsettled energy and set off our preconceptions and irritation.
Imagine what would happen if we were sensitive to the virtuous thoughts
and feelings of a Buddha. That energy would stimulate our wholesome
thoughts and feelings and increase them. When we make requests to Tara, we
open ourselves up to the energy of her realizations and that can affect us. But
if we pray to President Roosevelt, not much will happen because its unlikely
that he had spiritual realizations.
The Tibetan word that is usually translated as blessing or inspiration
can more literally be translated as to transform into magnicence. We are
asking the Buddhas to transform our minds into magnicence. How that
happens isnt by the Buddha going in and pulling some switches inside our
mind. Because our mind is conditioned and changing, the mental energy of
the Buddhas realizations can affect our energy, so to speak. Conditioned
phenomena affect each other, so the force of Taras realizations can positively
affect our mind.

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Someone told me that he once heard someone request His Holiness the
Dalai Lama to pray for world peace. His Holiness commented, I dont much
believe in prayer. How does this relate to the fact that His Holiness makes
prayers and requests to Tara?
Prayer is not an accurate translation of the Tibetan word monlam,
which has the connotation of setting an aspiration. We usually associate
praying with asking a supreme being to intercede and change the external
conditions of our life, whereas making requests involves generating a strong
aspiration or intent on our part. When we do this, we bring forth a virtuous
mental state that the Buddhas can inuence. Were not asking them to do
something for us while we relax and drink tea. Were generating mental states
that are beginning to correlate with those of the Buddhas.
When His Holiness says that he doesnt believe in prayer, hes trying to
prevent people from thinking that all we have to do is pray for something, but
we dont have to take responsibility for making it happen. In Tibetan Buddhism we make long life pujas with elaborate offerings for our teachers. Once
some people in the West wanted to do this after a series of teachings, and
His Holiness responded, We dont have time for this. Your praying for my
long life wont make me live any longer. But if you sincerely practice the
Dharma and subdue your disturbing emotions, thats something worthwhile.
That will make me want to live long!
In terms of how karma works, if we practice the Dharma, the Buddhas
and bodhisattvas have a reason to manifest and remain in our world, and our
teachers will have long lives. If we dont practice Dharma but just pray for
them to live long, theres no purpose for them to be here because we arent
doing anything from our side except blind worship. This is what His Holiness
is referring to when he says he doesnt much believe in prayer. We cant simply pray, May everybody live together peacefully and happily, and then do
nothing to make the world a more equitable place. Weve got to make world
peace happen. How do we make world peace happen? One way is to keep our
precepts!
Keeping precepts is the rst way to make world peace happen. Second is
to generate love and compassion. World peace wont happen by ghting wars
to eliminate enemies or by passing laws. There has to be a transformation

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within each individual. As long as anger exists, irresolvable conict will exist.
Laws can help in certain ways Im not saying theyre useless, and we need
to ensure our society has fair ones but we cant create world peace through
legislation alone when people have anger inside. Thats why precepts are so
important.
Precepts are wonderful guidelines that the Buddha gave to help us live
together in a mutually benecial way. Abandoning actions such as killing,
stealing, lying, unwise sexual behavior, and intoxicants seems so obvious. We
learned this in Sunday school as kids. Its so important to avoid these negativities, yet many people regularly engage in them. When we live in precepts,
everyone who encounters us will feel safe. They know that we wont harm
them physically, take their things, or manipulate them through distorting
the truth. Keeping precepts is one way we can personally contri bute to world
peace. We may think that one individual abiding in precepts doesnt make
much change, but just think what the world would be like if Adolph Hitler
had kept precepts. Just think what the newspaper headlines would be if
everyone kept the rst precept not to kill for one day!

Verse 2: Connecting with Tara
By the witness of the Three Jewels, not just from my mouth but from the depths
of my innermost heart and bones, I pray to you morning and evening. Show
your blissful face to me, Loving One. Grant me the nectar of your speech.
By the witness of the Three Jewels means were asking the Buddha,
Dharma, and Sangha to witness what were saying. Since we respect the
Three Jewels, we wont lie or chatter idly; well say something that is well
thought out and in earnest. Not just from my mouth means not insincerely
but from the very depths of my innermost heart and bones. Isnt that a
wonderful image?
I pray to you morning and evening. We could take this literally if it
helps us to set aside a specic time of the day to practice. However, lets aim
to develop an attitude in which Tara and her outstanding qualities are in our
hearts all the time, not just in the morning and evening.

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Show your blissful face to me, Loving One. Grant me the nectar of your
speech. It sounds as if we are asking Tara to walk in the door so we can see
her face. What is Taras face? What does seeing Tara mean? The Buddha said,
Those who see the Dharma see me. Seeing the Dharma means realizing
emptiness, realizing the way in which things exist, their deepest mode of
existence. When we have actualized the wisdom that realizes emptiness, we
know what the Buddha is and what Tara is. Seeing Tara doesnt mean having
a vision of Tara. It means accessing the way that things exist by understanding emptiness. Seeing Tara involves experiencing the same wisdom that is
her nature.
People have all kinds of experiences in meditation. A friend once told me
that he spoke with a Tibetan monk meditating above Dharamsala. This monk
mentioned that he had just had a vision of Tara. My friend got very excited
and said, Was it Tara? What did she say? What happened? The monk was
very nonchalant and said, I dont know if it was Tara, as if it didnt matter.
In other words, if you have a vision and it inspires you in your practice
because you feel close to the Buddha, thats benecial. If you have a vision
and get attached to it, thinking that now youre someone special, thats opposite to the Dharma. Whether the vision actually was Tara or not doesnt matter. Whats more important is how we relate to the vision. If we have an
insight in meditation and use it to bolster our ego, it was useless. If we have
only an approximate insight but use it to increase our enthusiasm for practice, it was useful.
People can have all sorts of wonderful experiences in meditation and
become attached to those experiences. Some people try to recreate these
experiences in future meditation sessions, which usually leads to frustration.
Or, sometimes they create an identity about them. They tell many people
what they experienced, as if to imply theyre special. Doing this causes the
experience to degenerate; it becomes a lovely memory of something long
gone. Dreams are similar. We can interpret them in many different ways. It
isnt as if a dream has one meaning and weve got to get that one meaning.
Dreams are not good or bad from their own side. More important is how we
relate to the dream and what we learn from it.
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instructs the disciples to observe their dreams that night. The next day, people are so excited, What did you dream? This is what I dreamt! They
think its something special. Then, the lama describes indicators of auspicious dreams, and some people get more excited. Then, the lama says, But
theyre only dreams. They dont exist from their own side. They dont exist
as they appear, and people sigh with disappointment, My special dream
was only a dream. What a pity! We observe our dreams the night before initiation because dreams are used as an analogy for the illusory nature of phenomena that are empty by nature. The people who got so excited missed that
point entirely.
Show your blissful face to me, Loving One is an appeal to our own
wisdom: May I perceive emptiness. Taras blissful face is the face of emptiness.
Grant me the nectar of your speech. They say that the way the Buddha
helps us the most is through teaching the Dharma, that the speech of the
Buddha is what is most important to us sentient beings. Among the body,
speech, and mind of the Buddha, which do you think is most signicant for
us? One person might say the Buddhas mind because that is his realizations;
another might say the Buddhas body because she would like to have a vision
of it. But neither of these is the most important aspect for us sentient
beings. A Buddhas speech is most crucial for us, because the Buddha leads
us on the path to enlightenment by teaching the Dharma. Without the
teachings, we wouldnt know what to practice and what to abandon on the
path. Thats why its important to request teachings by sincerely reciting
the seven-limb prayer and by directly asking our spiritual mentor for teachings. Similarly, when Dharma groups invite teachers to come, they should
write sincere letters of invitation. That shows theyre earnest. We need to
request teachings from our hearts because we know how important it is to
hear the Dharma. This is why the Buddhas speech is more important for us
than his body or mind.
One time, a center in North Carolina invited me to teach. They made the
initial contact and arrangements by email, and then they wrote a very nice letter conrming the date and saying, Were looking forward to having you
come. Wed like you to teach this. Youll see that our center has grown and

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changed since you were last here. I appreciated their letter, not because I
needed the afrmation, but because it showed that these people were conscientious and sincere.

Verse 3: Spiritual Mentors
Great gurus and small gurus cheat us with their made-up teachings, selling
Dharma, teaching without comprehension, not observing who is qualied
and who is not, being concerned about their own happiness and the eight
worldly concerns. Since I can no longer trust friends of this degenerate age,
you are my principal guru. Inspire me, Divine Mother, essence of love. Arouse
the great power of your compassion and think of me.
We live in an age of degeneration, a time in which people have strong and
persistent disturbing attitudes and negative emotions and hold stubbornly
to inaccurate views. Since this is the case, we have to be attentive and
responsible when selecting spiritual mentors, for not everyone who is promoted as a spiritual teacher is necessarily a qualied one. Lamrim texts
explain the qualities we should look for in excellent spiritual mentors. For
example, qualied teachers live in pure ethical discipline, have developed
some meditative concentration, and have some insight into emptiness. We
should look for mentors who teach with genuine concern for the disciples
spiritual well-being, not those who seek fame, offerings, and a retinue of
disciples. Our teachers should have extensive and profound understanding
of the Dharma and be able to teach many topics and practices. Furthermore,
we want teachers who are extremely patient and tolerant because we arent
always the best students. The importance of examining someone over time
before taking him or her as our spiritual mentor cannot be emphasized
enough, especially in the age of the spiritual supermarket. It is our responsibility to examine people before considering them our spiritual teachers in
order to see if they have some or all of the above qualities. Instead of being
emotional and impulsive, lets choose our spiritual teachers wisely and not
rush into things.
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those who arent as well known. People can be very famous and have a large
following, but that doesnt mean they have profound comprehension of the
Dharma or are qualied teachers. Following a particular teacher simply
because he or she is the latest rage is not a good reason. Those who are actually great gurus that is, those who have correct realizationsare not
involved in the eight worldly concerns and are always humble.
Famous gurus and not-so-famous gurus can cheat us with their made-up
teachings. Some people mix non-Buddhist teachings with Buddhist practices and call it Buddhism. Others misunderstand the Buddhas teachings but
dont realize that theyve misunderstood it, and teach their misunderstanding as if it were what the Buddha taught. Some people have a spectacular
dream or an unusual experience in meditation and think they have attained
high realizations. Some of them create their own spiritual tradition; New
Age newsletters are full of this. There you can nd any kind of belief system
you want, all of which are guaranteed to bring you quickly to enlightenment for a small fee.
For students interested in Buddhadharma, made-up teachings are those
that lack a lineage back to the Buddha. We want to study with teachers who
have received teachings from a qualied teacher who received his or her training from another qualied teacher, all the way back to the Buddha. This is one
way to ensure that we receive valid teachings.
Why is it important to receive au thentic teachings from a qualied spiritual mentor? Because these are the teachings we will practice. If we learn an
incorrect path, we will practice an incorrect path and wont progress spiritually. Even if we put a lot of time and energy into practicing those teachings,
our efforts will be wasted because the practices arent based on the correct
view. Its comparable to cooking with a bad cookbook. We may sincerely
want to cook a good meal and may spend all day doing it, but if the recipes
we follow are bad, well end up with something inedible.
Following someone who has made up teachings or modernized the
teachings in a way that makes them more palatable for our ego is dangerous.
For example, someone may say, Buddha didnt teach a complete path to
enlightenment. You also need psycho therapy to get enlightened, or You
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is the one that I teach, or Thinking about selessness makes you uncomfortable? Just leave it. Its not important for enlightenment.
Sometimes devious people make things up, but more often, people dont
have a conscious bad intention. Theyre just misinformed and dont know
the Dharma well. Others may know the Dharma well, but gripped by arrogance, they dont realize that theyre not the advanced practitioners they
think they are. I heard a story of a Dharma student who thought her teacher
had started speaking through her. It seems this person had some mental
difculties, but nobody was able to get through to her. She was convinced
that she was channeling her guru who had passed away. She began teaching
and was apparently charismatic, but then became psychologically manipulative, which left the students confused.
In thinking of the potential corruptions great gurus and small gurus
could fall prey to, we might be tempted to start judging our teachers. This
guru does this, that guru does that, but Im very pure. I would never do any
of these things. We feel superior and look down on our spiritual mentors
with contempt. This way of thinking is a huge obstacle in our practice.
We must remember that this verse isnt just talking about what other
people do. It is also talking about us, about our own propensity to make up
teachings, our propensity to sell the Dharma and use the Dharma to make
money. So lets not to use this verse as an excuse to be more critical of others. We already have enough contempt and judgment. We dont need excuses
to practice those!
Teaching without comprehension that is, not understanding a topic
but teaching it anywayis a great way to create lots of negative karma.
Teaching without comprehension is dangerous, for we can easily lead others
astray. This is easy to do, because we dont always realize that we dont understand. We may think that because weve read a book or a transcript and understand something at one level, that weve understood it completely.
Then, to cover up our ignorance when people ask questions we cant
respond to, we may make up answers, humiliate the person who asks the
question, or change the topic. This helps neither the other nor ourselves.
Whether were teaching the Dharma formally or just answering a friends
question, we need to be honest and say, I dont know, when we dont know.

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There is nothing wrong with saying that. Nobody expects us to know everything. We simply say, I dont know, but Ill read up on it and ask others who
know more than me, or Let me think about that some more and get back
to you later. Theres no reason to be ashamed if we reply in that way. Saying we dont know rather than feigning we do is a sign of integrity.
In my own practice, the more I go over the beginning Lamrim topics
such as precious human life, the more layers of meaning I discover in them.
If there are so many layers of meaning in a topic found at the beginning of the
path, of course there will be even more profundity to discover in more
advanced topics.

DanaGenerosity
This verse speaks of selling the Dharma, a topic about which I feel strongly.
Traditionally, Dharma teachings have been open to everybody regardless of
whether they have money or not. Dharma shouldnt be just for people with
a certain income level. Since everyone can benet from the Dharma, everyone should be able to hear it.
In the West where its often difcult for Dharma centers to stay aoat
nancially, many of them charge for teachings. In Asia, people understand
dana and giving offerings. They know that they create great positive potential by giving, and they want to make the teachings available to others. But in
the West, if a price isnt charged, people think its not worth anything. And
if you ask for donations, they think two dollars is enough. As a result, many
centers and/or teachers charge for teachings and initiations to cover costs. I
can understand why they do this, but it makes me uncomfortable. First, people dont create positive potential and fail to develop the quality of generosity, both of which are essential to progress on the path. When we make a
donation, we create positive potential. When we pay a fee, we dont. Second,
people see themselves as consumers, not as spiritual students. In the market
economy, the consumer demands and the supplier supplies. But that isnt a
healthy type of relationship between a student (consumer) and their spiritual
mentor (supplier).
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buy food. Its fair to charge for that, although I would like to see even that
offered on dana basis. But in my opinion, the teachings must be given freely.
Lets give people a chance to open their hearts in generosity and free themselves from the mind that constantly says, What will I get out of this?
Personally speaking, Ive decided to live on dana. I dont want to get paid
for teaching, counseling, or writing. I give freely, and hopefully people will
reciprocate. They know I need food, shelter, clothing, and medicine. I believe
Dharma teachers, and especially monastics, should live simply. Were supposed to be practicing the three principal aspects of the path, the rst of
which is renunciation. Why should we drive new cars, live in luxurious
houses, go on expensive vacations, and wear fashionable clothing?
The Dharma is not a commodity for sale. At the end of His Holiness the
Dalai Lamas teachings in San Jose in 2002, the organizers announced how
much prot had been made from the teachings and to whom they would
donate the money. The causes to which they were donating were excellent.
But after a similar thing happened at his next teaching in Los Angeles, His
Holiness said, My teachings should not be venues for fund-raising. Rather
than charging a lot and giving the money away, you could make the tickets
cheaper so that they just cover the costs of organizing the event. That way,
more people who dont have a lot of money can attend.
Many times, people simply dont know what a Dharma centers expenses
are, and so they dont think to give. For example, at Dharma Friendship
Foundation, the center in Seattle where I taught for ten years, the groups
expenses included rent for the center, utilities, publicity, bookshelves, cushions, and the teachers food, rent, and health insurance. But unless people
were charged or asked directly for money, it seems many of them didnt consider from where the money came to meet these expenses.
People in the West also need to be educated so that they understand the
purpose and value of generosity. Dana entails being generous because we
care and take delight in giving. Dana is not just a fancy or polite name for
paying. For example, at the conclusion of a teaching or retreat the organizers often give a dana talk to encourage people to give. But people are so
used to paying that they then think, What would be a reasonable charge for
what Ive received? Thats how much dana I will give. This is not a suitable

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way to be generous because the mind is still thinking of payment for services.
Some people dislike being challenged to give from the heart and get stuck
thinking, What is a fair price for this? Even though they havent told me, Ill
gure it out, and thats how much Ill give. That attitude isnt generosity.
When teaching about generosity, the rst of the six far-reaching attitudes, the
Buddha talked about taking delight in giving. Generosity is a mind that takes
joy in giving, a mind that wants to give, a mind that sees something virtuous
and wants to support it.
Whether we give a dollar or a million dollars isnt important. The important thing is that we want to support what is virtuous and feel joy in doing
so. The mind takes delight in sharing what we have. Were not thinking in
terms of numbers and what is fair, but instead are happy to share. Such a
wonderful attitude is the cause of happiness for ourselves and others.
Because many people dont have the mentality of generosity, then organizers, Dharma centers, or teachers nd themselves in the position of charging fees for the Dharma because they need money to cover costs. But, lets say
we re-educate our minds so that we take delight in helping the Dharma to
exist and spread. Then, with a group of friends, we make a donation to cover
the costs of an upcoming teaching. At that time, we might say to the organizers, Lets make this teaching available for as many people as possible, free
of charge. Then the organizers wont have to charge for Dharma events.
Teachings in Asia are organized in this way, and the joy is infectious. Whenever I attend teachings there, I think of the kindness of the benefactors and
dedicate for their well-being and enlightenment. Their generosity inspires
me to practice.
Those in the position of a Dharma teacher must take care not to sell the
Dharma. To me, this includes not teaching in order to earn their livelihood.
If they do, teaching the Dharma becomes like a job, and of course, people
want to be paid well for their work. Traditionally, Dharma teachers have
not charged, because most of them were monastics. Monastics live simply;
they dont need to support a family. They wear the same clothes every day,
dont use jewelry or cosmetics, dont listen to music or go out for entertainment. The Buddhist community was grateful to have people keeping
pure ethical discipline nearby and voluntarily gave them food, shelter, cloth-

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ing, and medicine. Thus, the monastics were free to study, practice, and
teach and didnt have to think about how to get their next meal.
The situation today is very different. Many Buddhist teachers are lay people who have a family to support. They need a house for their kids. They need
a car, furniture, clothes, jewelry, magazine subscriptions, cd players, bicycles, and so on. They want their children to t in with everyone else, so they
need all the things that middle-class people have. The question then arises,
Is it the responsibility of the Dharma students to pay for the teachers kids
to have new Nike shoes? To pay for the teachers spouse to go to the gym to
exercise? To cover the mortgage on the teachers house? These are new questions that arise due to having lay Dharma teachers with a middle-class
lifestyle. Both students and teachers need to give some serious thought to
these questions.
A person may be a sincere practitioner and just want to teach and practice. But if they also have to cover the costs of a middle class lifestyle and
support their family they may begin to consider how much dana they get
when they teach. They may decide which people to teach or which centers to
go to based on how much they get from teaching there. That can distort their
motivation, and that of the students as well. Students might seek to receive
special attention by giving a lot of money to the teacher, and the teacher
might give that attention because they need the income.
Not observing who is qualied and who is not. Teachers need to
observe which disciples are qualied before they teach them. Students need
to be qualied disciples to benet from the level of teachings being given. But
sometimes in order to gain a lot of followers, teachers may indiscriminately
teach whatever they think the students want to hear. Nowadays, many people want the highest, most exotic teachingshighest yoga tantra, dzogchen,
and mahamudra and thats what we request our spiritual mentors to teach.
Tibetan teachers gure that it will plant good seeds in the students minds to
hear such teachings. So they give these very advanced teachings, and having
heard some fantastic words and concepts, we think that weve understood
them. Then, when we hear instructions such as Taking intoxicants is harmful or Attachment causes suffering, we get upset. We dont want to hear
basic teachings on ethical discipline that interfere with our pleasure. Why

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are you telling me to stop drinking? That has nothing to do with my spiritual
practice. Im meditating on this high practice. Such an attitude is a fault in
the student.
A teacher with unclear motivations may give teachings that students
arent yet sufciently prepared to hear. Other teachers give advanced teachings out of compassion, because they want to plant good seeds in the students minds. But students do not always appreciate this. We want to take
initiations, but we dont want to keep the vows or do a daily practice. Or, if
we do the practice daily, we want to do the shortest version. If we expect
teachers to be deeply engaged with us, we have to make ourselves into better
qualied disciples by improving our own capabilities so that we become more
receptive vessels. Then, naturally, teachers will ll that vessel with teachings.

Becoming a Qualied Student
How do we become a qualied disciple? One quality to develop is open-mindedness. In other words, we let go of our own hard and fast agenda, of our
likes and dislikes, and of our erroneous opinions about the nature of reality
or the stages of the path. If we attend a teaching yet still hold strongly to our
preconceptions about the path, we will evaluate teachers by whether or not
they agree with our ideas. Is that a valid criterion for selecting a teacher? Such
an attitude blocks us from learning because were holding on to what we
believe and only accepting what validates our own opinions. In that case, we
arent receptive to the Enlightened Ones teachings. To learn, we must set
aside our own prejudices, be open-minded, and listen with a fresh mind.
The second quality of an excellent disciple is intelligence. This isnt referring to a persons i , because people with high iqs can be dull when it comes
to understanding the Dharma. Intelligence means a willingness to investigate the teachings and think about them. We dont just accept things on face
value, Yes, the teacher said it, therefore its true. Rather, we think about
things, examine them using reason, and apply them to our own experiences.
A disciple with this quality is willing to do the work of deeply investigating
the meaning of the teachings.
The third quality is earnestness or sincerity, that is, a pure motivation.

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Having a pure motivation at the beginning of our practice is difcult. It takes
time to develop it; we start with the earnestness, sincerity, and genuine spiritual longing that we have now, and then we build upon them.
Some people automatically think they have a pure motivation and are
intelligent and open-minded. How can we be a good spiritual disciple if we
already think we are one? Thats arrogance. On the other hand, lets not go to
the other extreme of low self-esteem, Im totally unqualied. My nose is in
the mud. I cant learn anything. Thats also ridiculous. Lets try to have a
realistic appraisal of ourselves that enables us to be both humble and condent. Ive developed some qualities, and theres a long way to go. Humility is based on self-condence but leaves us open to learning, whereas
arrogance closes the door to learning.
We come to the Dharma with a wide variety of motivations. We dont
start with bodhichitta, do we? How many of us have actual, spontaneous bodhichitta? Maybe you do; I dont. I have a hard enough time generating effortful, fabricated bodhichitta, which is the kind that we develop when we
consciously cultivate our motivation. We have to be honest here and
acknowledge our selsh motivations. This honesty is a sign of integrity in
our spiritual practice; it enables us to develop better and better qualities.
Vigilantly observing and continuously cultivating our motivation is
important, because after weve been around for a while, sneaky motivations
can creep in. I want to learn the Dharma so I can teach it to others. This
could translate into, and then Ill have a good position in the group and
people will appreciate and respect me. We have to check our motivations for
wanting to teach Dharma. Ill learn the Dharma so that I can write things
and people will think that Im knowledgeable and spiritual. Ill learn the
Dharma so I can be close to my teachers, and then theyll fulll my emotional
needs. Various misguided motivations may easily creep in.
We can be truthful about whats going on in our minds without falling
into low self-esteem and self-hatred. Lets be honest that, until we become
Buddhas, there will always be ways to grow. That humility keeps us open.
His Holiness the Dalai Lama exemplies humility, and hes certainly more
advanced on the path than we are. So if somebody more advanced than us can
humbly admit, I dont fully understand the great texts, shouldnt we also

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have a modicum of humility? Theres nothing wrong with not knowing
everything!
Not observing who is qualied and who is not. I remember in the midseventies when people were just learning Tibetan Buddhism, they would
often request highest yoga tantra initiations from Lama Yeshe, Lama, please
give us Yamantaka and Heruka initiations. Lama Yeshe would shoo them
out, saying, Go meditate on Lamrim and thought transformation. Learn to
be kind to each other rst.

The Eight Worldly Concerns
Being concerned about their own happiness and the eight worldly concerns. This refers to teachers who are concerned about their own comfort,
reputation, approval, status, possessions, or nances. When we are principally concerned with our own well-being in the world, its difcult to be
good teachers for others. The more we are concerned about the happiness of
others, the better teachers we become, because well be more concerned
about the students development than with patting ourselves on the back for
being a good teacher: How wonderful I am! I helped this person learn the
Dharma. I have so many devoted students and they follow me around. They
praise me and recite my long life prayer. Or, Look what my students
bought! They offered me this and that. Let me show you... Its very easy for
ego to do this dance.
But its not only the big gurus and small gurus who are involved in the
eight worldly concerns. Lets be inclusive and non-biased and talk about ourselves as well! There are four pairs of worldly concerns, making eight altogether:
1. feeling happy when we receive material possessions and money and
unhappy when we dont;
2. being pleased when we are praised and people approve of us and
depressed when they disapprove of us or criticize us;
3. feeling elated when we have a good reputation or image and horried
when we dont; and

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4. being delighted when we have sense pleasures and miserable when
we dont.
Happiness at having possessions, praise, reputation, or sense pleasures easily
leads us to being attached to them, and that attachment causes many problems. What is a healthy relationship to have with money? Having money is
not a problem, neither is earning money. We dont need to feel guilty for
having money. We need money to function in society. However, problems
arise when we cling to the money, when we are attached to possessions, when
we think that money symbolizes success, love, power, and freedom.
Having and not having material possessions and nancial wealth. Our drawers,
closets, attics, and basements are stuffed to the gills. If were lucky, well clean
them out before Christmas to make room for new Christmas presents. How
reluctant we can be to give things away! One time, I gave students at Dharma
Friendship Foundation the homework assignment to give things away. First,
they had to do something simple, such as clean out a closet and give away
unwanted things. The next week, they had to give away something they liked.
This homework assignment wound up lasting for several weeks because the
rst week, many people didnt do it. They needed to be reminded and given
another chance. By the following week some people had moved the
unwanted things as far as the front door or the trunk of their car. They still
hadnt actually given them to others.
Examining our attachment to material things can be eye-opening. Often
we arent aware of how we hoard things and of how difcult it is to part with
possessions, even if theyre ones we seldom use. But if we want to practice the
bodhisattva path and far-reaching generosity, we need to overcome the eight
worldly concerns in order to continuously increase our delight in giving.
When I moved from Seattle, some of my things were given to different
people in dff. Later, when I visited some students, it was like a ashback.
Theres my dish. Theres my quilt. I had to remind myself, No theyre not
mine anymore. That label doesnt belong on them now. They belong to somebody else. It was interesting for me to see that even after giving them away,
the label mine was still on them.

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Feeling miserable when we dont get material possessions or money
occurs, for example, when we think somebody should give us a present and
they dont, or when we dont get the things that we want. When somebody
else has nicer shoes, a more expensive car, a better apartment, a more comfortable sofa, and so on, our mind desires these things and were unhappy
because we dont have them. This unhappiness and discontent arises due to
our attachment. The problem isnt having or not having the things; the real
problem is having the attachment that precipitates fear of not getting what
we want or of losing what we have. Due to attachment, anger arises when
our possessions and money are jeopardized.
In Dharma class we may feel so renounced. I can give everything away.
Im not attached. But when we leave the teaching and cant nd our shoes,
we growl, Who took my shoes? We get angry when something simple, like
our shoes, disappears.
I love the story of the Buddha asking a stingy person to give a carrot from
one hand to the other. Sometimes we can practice giving from the right hand
to the left and back again. Then, we can try putting the carrot into somebody
elses hand. A hand is a hand; it doesnt matter whether its ours or somebody elses. Its the giving thats important.
Receiving praise and blame. The second pair is being attached to approval,
appreciation, and praise. This one is much more insidious than attachment to
money and material possessions. We want our family to approve of us; we
want our friends to approve of us. When our friends dont approve of us, we
get shaky. For example, when we rst become a Buddhist and our old friends
ask, What in the world are you doing? we begin to doubt, Well, what in
the world am I doing? Why should I go to Dharma class? I should go partying with them. Even though people tell their children, Dont succumb to
peer pressure, they certainly do. When friends dont approve of what we
do, were tempted to relinquish our own values and do what they want.
We adore praise. We feel we deserve it. The world is usually pretty mean
and doesnt give us enough praise, does it? We dont necessarily practice
praising other people, but we certainly feel they should compliment us
because, after all, look how much weve done, how much weve given, how

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magnanimous we are. People should praise us, or if they dont praise us to our
face, at least they should appreciate us. Dont you think so? Were quite
attached to this kind of reinforcement and often become insecure, indignant,
or full of self-pity when we dont get it.
When we are blamed, our ego feels under attack. The notion of I comes
up strongly, and we fume, How dare they say that about me! The problem
isnt whether we receive approval and praise, or whether we receive disapproval and blame. The problem is our attachment to the former and aversion
to the latter. We often think that who we are depends on what other people
think about us.
When we look for reinforcement from others, we dont develop the ability to evaluate ourselves realistically. Lets train ourselves to be able to look
inside, see our own faults without hating ourselves, and see our good qualities without being arrogant. With practice, we can develop the ability to
understand our motivations and purify them so that we arent as dependent
on other people to reect back to us whether what were doing is okay or
not. If we do something with a good motivation and were clear about it,
then even if others criticize, theres no reason for us to be upset or to doubt
ourselves. On the other hand, if we act with a shady motivation, then even if
our action seems benevolent and others praise us, we need to purify.
In addition, its necessary to develop the ability to evaluate our own actions
and motivations so that we dont develop an identity based only on what
other people think about us. Other people are very contradictory in their opinions. They see us through the veils of their own needs and preconceptions.
However, learning to evaluate ourselves doesnt mean we just ignore others feedback. Our Dharma friends have a different perspective from ordinary
people and can point out things to us that others wouldnt. Paying heed to
Dharma friends helps our practice. Further, if our teacher says something,
we should take it to heart and check our mind. A true practitioner welcomes
wise advice from others, even if its not what their self-centered attitude
wants to hear.
Having a good reputation and image and having bad ones. We usually feel happy
when we have a good reputation and despair when we dont. Reputation and

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image are what a group of people thinks about us. Whatever our profession
is, we want everyone in that profession to think that were good. In our family, we want to be seen as successful. Whatever our hobby, we want others to
know that we excel in it. Not only politicians and movie stars hunger for
fame and reputation; we do, too! We each have our own little domains in
which we want to have a good reputation. With attachment, we take great
care to create a good image. When someone criticizes us behind our back or
trashes us, we go ballistic, dont we? When someone in our workplace ruins
our reputationugh! Some people even commit suicide when their reputation gets ruined. The disadvantages of the eight worldly concerns are readily apparent. They bring so much suffering now and impel us to do negative
actions that bring us misery in the future.
When practicing the bodhisattva path, its useful to have a good reputation because others condence in us enables us to benet them. If we do
things that cause other people to lose respect for us, beneting them and
teaching them the Dharma will be difcult. If others dont trust us, it will
hard to help them. So out of care for them, we act properly. This is entirely
different from being attached to our reputation and pretending to be something that were not. One is being trustworthy, the other is being deceptive.
Two mental factors come into play here: pretension and deceit. Pretension is pretending that we have good qualities that we dont have, and deceit
is pretending we dont have bad qualities that we do have. We are very good
at this, arent we? We are expert on how to precisely phrase something to
make it sound as if we had a pure motivation and are very compassionate.
We adeptly pretend that we dont have a certain fault that everybody knows
we have, Who me? Why, I would never do that!
Having pleasant and unpleasant sensual experiences. We like and then get
attached to pleasurable experiences, and we dislike and become hostile
toward disagreeable ones. We are attracted by pleasant things to see
scenery, a house, a painting, an attractive person and things to hearnice
music, chimes. We like fragrant smells, delicious tastes, and comfortable tactile experiences. We are unhappy when we dont get these things or when we
experience unpleasant ones. Much of our anger originates here. For example,

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if were uncomfortable when we travel, we get angry. When we have to listen to obnoxious music, we get upset. When we order food at a restaurant
and it doesnt taste the way we think it should, we scold the waiter. The
greater our attachment to having pleasant sensual experiences, the greater
our anger when we experience unpleasant sensations.
Equanimity and contentment regarding the objects of the eight worldly
concerns make our minds calmer and our actions more considerate. We can
practice thinking, Whatever money and possessions I have are good
enough. That doesnt mean we dont work to have more in the future. But
we dont do so with the attitude that Ive got to have this or else Im going
to be miserable. We can still acquire things we need, but with a different
motivation.
Think, The amount of praise and appreciation I receive is sufcient. Im
content with it. Imagine being content with the amount of love and appreciation you receive. Try to let go of the needy, dissatised mind that clings to
wanting more. Say to yourself and imagine feeling, However much people
love me is good enough. However much people appreciate me is good
enough. However much they praise me is good enough. I have my own internal sense of well-being. Theres a lot of love inside, and Im going to focus on
sharing that with others. Training our mind to think like this is real Dharma
practice.
Think, Whatever my reputation, it is good enough. Whats the advantage of having a good reputation and being well known, anyway? A good
reputation wont keep us from a lower rebirth. It wont get us closer to enlightenment. It wont increase our wisdom and compassion. It wont solve
starvation and conicts in the world. So why should we be so intent on having a good reputation and be so tremendously upset when we dont? In terms
of worldly things, try to be content, What I am is good enough; what I have
is good enough; my rank at work is good enough. The food they serve at the
retreat is good enough. The temperature in the room is good enough.
Once, one person wrote on the feedback form after a retreat, The food
here is too good. It should be simpler because Im overeating and then I get
sleepy in meditation. The next person wrote, There is too much processed
food here, which is not very healthy. They should serve better food. Totally

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opposite feedback! The temperature in the meditation hall is too hot for one
person and too cold for another. One person wants the window open, the
other doesnt. Does being in Taras pure land mean you get to decide on the
temperature? Or does it mean that your mind is happy whatever the temperature is?
The more we generate an attitude of contentment in our lives, the happier
we will be and the more open we will be to engage in genuine Dharma practice. Letting go of the eight worldly concerns brings mental peace right now.
The dening characteristic of a thought or action being Dharma is
whether or not were attached to the happiness of this life. These eight
worldly concerns are completely involved with attachment to the happiness
of this life. How can we practice genuine Dharma when our self-centered
mind is xated on getting our own way and making everyone and everything
around us suit our preferences and needs?
That doesnt mean the happiness of this life is bad or wrong. The Buddha
did not say that we should suffer in this life so that well get our reward in
heaven. The objects were attached to and have aversion for arent the problem; theres nothing wrong with experiencing pleasure and happiness. Those
arent the issue. Rather, attachment to pleasant feelings and to the people,
objects, and situations that cause them, and aversion to unpleasant onesit
is these emotions that create trouble. They make us unhappy and propel us
to harm others in order to get what we want. The troublemakers of attachment and hostility are what we want to abandon, not people and things.
There is nothing wrong with being happy. But when were attached to it, we
actually create more unhappiness for ourselves.
When were attached to very limited happinessmy own happiness now,
to be precisepracticing Dharma becomes difcult because all our time and
energy go into procuring the things that give us pleasure. Even when we try
to practice Dharma, our motivation is easily polluted by seeking to receive
offerings, respect, status, or approval. To the extent that we are involved in
the eight worldly concerns, our motivation is corrupted, even when were
trying to practice virtue.
Avoid going to the extreme of thinking, I have all eight worldly concerns and probably a few more, so I cant practice Dharma. Its impossible.

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Everything I do is selsh, so why try? That is not the proper conclusion.
Theres no benet in blaming or hating ourselves because our mind is
entranced by the eight worldly concerns. Rather, lets be aware that our mind
makes us miserable when it is entrapped by these emotions. On one hand,
Dharma practice is the process of letting go of these eight; on the other, true
Dharma practice begins when we let go of these eight. Because we want to be
happy, lets practice letting go of these eight.
Our Dharma practice is frequently a mixture of worldly concern and
Dharma aspiration, isnt it? We work for future lives, liberation, and enlightenment, and we also seek some benet in this lifetime. Attachment to that
benet pollutes our motivation. If, in this life, we benet from activities but
were not attached to them, our motivation remains pure. For example, His
Holiness the Dalai Lama receives many offerings when he teaches. He uses
some and gives the rest away to support the Tibetan government-in-exile,
Tibetan monasteries and nunneries, hospitals, relief organizations, and other
worthwhile projects. He recently gave the nuns in Mundgod, India, money
for a new debating ground because they dont receive as many offerings as the
monks. His Holiness doesnt live in a lush, expensive house with a hot tub
and a swimming pool. Hes content with a simple life. He wears the same
clothes every day and is happy. Imagine that!
Meditating on death and impermanence is an excellent antidote to the
eight worldly concerns. Write this in big letters in your notebook. Use your
yellow pen to highlight it. When were involved with the eight worldly concerns, our view of life and of our potential is very narrow. We feel that we will
live forever and that this life is all there is. We get stuck in that limited view.
When we think, Im going to die and leave this body, leave this ego-identity,
leave all the people around me who help me construct this identity, then
we start to ask ourselves, Considering that one day I will die, whats important at the time of death? Not our possessions; they cant come with us. Not
praise and appreciation, because everybody here may praise us, but it doesnt
do us much good when were dying. Having a good reputation doesnt help
us when were dying. Past sense pleasures are also of no use to us at that time.
Whats important is the amount of practice weve done, the internal
transformation, the extent to which weve developed good qualities and

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planted good karmic seeds in our mind. These inuence how we die, where
were reborn, and our ability to practice and to gain realizations in future
lives. So if our Dharma practice is important at the time of death and in future
lives, we should put energy into it now.
Whether we make an extra ve dollars, whether we have spaghetti sauce
with or without vegetables, whether our car has a dent in it or not, whether
everybody at the ofce thinks were wonderful or notnone of that is very
important because its temporary; it doesnt last long. At the time of death,
do we want to be thinking about our daily worries and cravings? If not, then
why let them overwhelm our mind when were alive?
The meditation on death is excellent because it helps us set our priorities.
When our priorities are clear, we live a life without confusion because we
know what we want to do and we go about doing it. Our mortality makes it
evident that caring for and cultivating our mind/heart is most important. Of
course, we do what is necessary to keep our body alive and healthy, but our
attention is principally focused on our mind. We work to develop good qualities and engage in constructive actions. We try to transform our minds and
hearts into the path to enlightenment.
The meditation on death and impermanence isnt done to make us
depressed; it actually frees us from much of the pain of this life because it
puts things into perspective. We can see that so many of the things we get
depressed or upset about just arent that important and we let them go.
Lets return to the verse. Saying I can no longer trust friends of this
degenerate age does not mean we cant trust our spiritual teachers. We must
trust our spiritual mentors. But we should also choose them wisely. Just
because somebody is a spiritual teacher doesnt mean she must be our spiritual
teacher. Just because somebody has many students doesnt mean that we must
also be their student. As responsible students, we examine potential teachers
and get to know them. After seeing that they have the qualities to be good
spiritual guides, we may take them as our teachers. But once weve accepted
them as our teachers, we should trust them. If we dont trust them, it will be
difcult to progress spiritually because when they give us Dharma advice, we
will constantly be resistant and doubt their wisdom. Of course, if a teacher
gives us Dharma advice that is against the general Buddhist teachings, we

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should not follow it. We always need to use discriminating wisdom. But if a
teacher instructs us according to the scriptures and gives us good advice, even
if they say something that impinges on our egos pleasure, we should be open
and take it to heart.
I recommend Alex Berzins Relating to a Spiritual Teacher. It will give you
some insight about how to select and relate to spiritual teachers. It also
describes how to become a more qualied disciple.
When we say to Tara, you are my principal guru, it means that the wisdom of the Buddha is our principal guru. Inspire me, Divine Mother, essence
of love. Arouse the great power of your compassion and think of me. Here,
we ask Tara for her help and inspiration. We also say to ourselves, Im making myself ready to receive the enlightening inuence of Tara and of all the
Buddhas. I want to follow the path and do the meditations necessary to
develop those qualities.

Verse 4: Meditation Deities
I take refuge in you, Tara; like you, no Buddha could ever deceive me. But
understanding the odd character of these times, most Buddhas have gone into
the bliss of nirvana. Even though they have great compassion, we have no
connection. Since for me there are no other deities, you are my principal deity.
Bestow realizations upon me, Divine Mother, essence of love. Arouse the great
power of your compassion and think of me.
The previous verse concerned how to relate to gurus. This verse is about how
to relate to Buddhas and meditation deities (yidams). The following verse concerns our relationship with protectors. These are the principal relationships
we have with realized beings when we practice.
No Buddha could ever deceive us. Buddhas have eliminated all delements from their mindstreams. They are totally free from selshness and thus
have no motivation to deceive us. Since they are free from ignorance, they
cant mislead us.
Understanding the odd character of these times, most Buddhas have
gone into the bliss of nirvana means that we live in a degenerate age where

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sentient beings dont have much positive potential, or merit. When sentient
beings dont practice, when they lack positive potential, then there is no reason for the Buddhas to remain in our world because theres not much they
can do to lead us on the path. Our merit hooks the Buddhas; it causes teachers to appear. But when we are unreceptive, there is no causal energy to
receive spiritual guidance.
The existence of the Dharma depends on our positive potential; it
depends on our practice. The presence of teachers, Buddhas, bodhisattvas,
and Dharma friends in our life depends on our positive potential. Actually, it
depends not just on ours, but everyones. As one person, we dont usually
have enough positive potential to invoke many teachers, so we band together
with a group of sentient beings and practice together. Then our accumulated
positive potential invokes teachers. This is one of the reasons for having
Dharma centers. How often are we going to get one-on-one teachings with
a teacher? Not very often. But if we practice with others, our accumulated
positive potential makes it possible for teachers to come to our area. Through
the force of a number of people sincerely practicing, teachers come to a
Dharma center. Thats why it is important for people to practice together in
groups. I dont have enough merit for His Holiness the Dalai Lama to teach
me individually, but the combined merit of 7,000 people is enough causal
energy for him to teach.
As a so-called teacher, Ive noticed that teaching in places with centers
where people practice together is very different from teaching in places where
there is no center, where someone just organized a public teaching and people who dont practice together come. Theres a big difference in the kind of
teachings that are spontaneously drawn out of me in these two situations.
Some people go to a Dharma center only when a teacher is there. They
think, Theres no teacher there so I dont need to practice with the group.
Why should I drive all the way to the center? Ill stay at home and practice.
Usually when we think like that, we stay at home and dont practice. We may
intend to practice, but then the phone rings. Or we think, Since I have this
extra time, Ill do something around the house that Ive been putting off
doing, or Ill read a novel that Ive always wanted to read. Somehow, we
wind up not practicing when we stay at home.

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However, when we make the effort to go to the center and practice
together with others, some practice denitely gets done. The other people are
there for the same purpose, so we dont just hang out wasting time together.
We practice, and we feel good about ourselves afterwards. We create virtuous
connections with others that is, collective positive karma. Thats why joining together in a group is worthwhile, and why continuing to go to a center
whether or not a teacher is there is important.
The example is given of sweeping the oor with one tiny stick or sweeping the oor with a broom. The stick is the positive potential accumulated by
practicing alone; the broom is the collective positive potential we generate
practicing together in a group. When we come together with others, our concentration is generally better, we dont get up in the middle of a session, and
we are more focused. At the end, we dedicate not only our own positive
potential, but everyone elses as well. When we engage in group practice, we
experience how powerful it is.
This doesnt mean that everyone must practice in a group or that you
only practice in a group. People are different, and some nd their concentration improves when theyre alone. But for most people, the support that
a group offers helps them get to the meditation cushion, and once theyre
there, it helps them to concentrate.
Our practice, on the cushion and in our daily life, creates the causes for
the Dharma to exist in the world, for the Buddhas to appear, for spiritual
mentors to teach us. If we havent valued creating positive potential by practicing whatever Dharma we have learned, many of Buddhas will pass into the
bliss of nirvana. In other words, their manifestations absorb back into blissemptiness.
Even though they have great compassion means that from their side,
theres connection, theres compassion, theres the wish to help. But from
our side there is no connection because were too busy watching TV, going
to the shopping mall, talking with our friends, or watching sports. We have
to create the ring with which they can hook us. When we lack the ring of
positive potential and genuine interest and aspiration, the enlightened beings
enter into nirvana.
For me there are no other deities, you are my principal deity. This

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doesnt mean that we dont practice Manjushri, Vajrapani, and Chenresig. It
doesnt mean we only practice Tara and forget the other Buddhas. This means
that besides the blissful omniscient mind that manifests in the form of Tara,
there are no other objects of refuge. In the West, when we are miserable, we
take refuge in another three jewels: in the shopping center, the refrigerator, and the tv. Realizing that these cannot provide the happiness and security we seek, we abandon our refuge in worldly things and take refuge in Tara,
who embodies the Three Jewels.
Bestow realizations upon me, Divine Mother, essence of love. Tara
doesnt just bonk us on the head and poof! we have realizations. Rather, realizations come through our practice of learning, contemplating, and meditating on the Lamrim. In addition, when visualizing Tara and reciting her
mantra, we imagine all the realizations of the Lamrim owing into us in the
form of green light radiating from Tara. This is how Tara bestows realizations, because when we meditate on her sadhana, our minds and hearts open
and are transformed.
Arouse the great power of your compassion and think of me. As if Tara
is not already doing that! Here were talking to ourselves, saying, Hey, me!
Wake up! Arouse the great power of your own wisdom and think of Tara!
Tara is doing her job already; we have to cultivate and arouse our wisdom
and think of Tara.

Verse 5: Dharma Protectors
Most Dharma protectors do not show their powers. Tired of those who invoke
them, they do not act. Other protectors, lacking insight but proud of their
power, may be friendly for a while but will later do me harm. Since I cannot
rely on other protectors, you are my principal protector. With divine action,
Wisdom Mother, essence of love, arouse the great power of your compassion
and think of me.
The rst two sentences refer to transcendental protectors, those who are
high-level bodhisattvas and Buddhas for example, Palden Lhamo and
Mahakala. Why would they be tired of those who invoke them and not act?

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After all, these are great bodhisattvas who manifest in a erce aspect.
Why are there erce protectors? Peaceful deities such as Tara have a certain energy that calms and gladdens our mind. But sometimes our mind is so
belligerent and stuck that we need the kind of energy that goes Pow! to
wake us up or to pull us out of unproductive behavior. For this reason, the
Buddhas wisdom and compassion appear in the form of these wrathful
deities to demonstrate clean-clear wisdom and compassion that act directly.
This active wisdom doesnt vacillate and pamper us. This wisdom doesnt
say, Well, maybe, or, Poor you. You deserve to be treated well, not like
that horrible person treated you. Instead, its forceful: Cut it out! Stop
those false expectations and preconceptions right now! Sometimes we
need that strong, wise energy to be in our face to wake us up to the fact that
our afictions and old patterns of thought and behavior are making us miserable.
These deities, who are manifestations of this wisdom, are not erce
toward us. They are erce toward our garbage mind. While they growl at
ignorance, anger, attachment, jealousy, pride, and selshness, they are compassionate toward us sentient beings who are overwhelmed by our disturbing emotions.
Why would a high-level bodhisattva who is a transcendental protector
be tired of those who invoke them and not act? Because many times sentient
beings invoke them with impure motivation: Please protect my money.
Please protect my possessions. Please protect my status. We request worldly
benet with a self-centered motivation, while the aim of these protectors is
to lead us beyond samsara, not just to cater to our petty worldly problems.
Sometimes we invoke protectors and ask for help but dont do our part.
A friend told me a joke: Sam goes to the Buddha and prays, Please Buddha,
may I win the lottery, but the Buddha remains silent. Going back the next
day, Sam again requests, Please Buddha, may I win the lottery! Again, the
Buddha is silent. This continues for a week. Finally, after the person requests
again, the Buddha says, Go buy a ticket!
In other words, we can pray and pray and pray, but if we dont do what
needs to be done from our side, what can the Buddhas do? This could be
another reason why the Dharma protectors dont actbecause from our own

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side, we dont practice. We stay snug in our eight worldly concerns and dont
put in any effort to actualize the path.
Other protectors, lacking insight but proud of their power, may be
friendly for a while but will later do me harm. These are mundane protectors
who are not bodhisattvas or Buddhas. They have not entered the path or realized emptiness. When Dharma rst went to Tibet, local spirits caused so
many obstacles. When they were building Samye, the rst monastery, whatever the Tibetans built during the day, the naughty spirits tore down at night.
The Tibetans invited Padmasambhava to come to Tibet to subdue these spirits. He did this and made many of them vow to protect the Dharma and
Dharma practitioners. He transformed them into worldly protectors. Bound
by their vow, they are trustworthy and help His Holiness the Dalai Lama,
Tibet, and the Dharma. But other protectors lack insight into Dharma and are
proud of their worldly power. We might propitiate them and they may be
friendly for a while, but like other powerful ordinary beings their mood may
change, and they may later turn against us.
Talking about spirits is normal in Tibetan culture. Their culture is permeated with spirits and protectors. In general, contemporary Western culture isnt, although some people channel spirits and receive messages from
beings in other realms. Some of the beings who are channeled may have some
Dharma understanding, but most of them are spirits who have some kind of
worldly power.
Some spirits have clairvoyant powers that are accurate. Some have powers that are not accurate. Because they havent entered the path, they lack
bodhichitta and the realization of emptiness. Therefore, they are not reliable
guides in the way that the Three Jewels are. In Singapore, where I lived for a
while, there were temples where people would go into trances and channel
spirits who would then give advice and tell fortunes. This is commonly
accepted in that society; business people would go to a medium and ask for
guidance on their investments and business deals. Sometimes the advice they
receive from worldly spirits is good, sometimes it isnt.
In the Tibetan community there has been an ongoing controversy in the
last few years because some people have continued doing the practice of a
being that they consider to be a transcendental protector. However, His Holi-

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ness the Dalai Lama says it is a worldly spirit. Because the practice divides
the Tibetan community into factions at a time in history when they need to
remain united, he recommends that this practice be abandoned.
In the mid-eighties, many of my friends were getting into protector practices. I never had much afnity for them; I knew that I needed to rene my
ethical discipline because whatever happens comes down to karma. But once
in a while, part of me doubted: Am I missing something? Everybody else is
doing these practices. His Holiness quelled my doubts. During one spring
teaching, he said that Tibetans put too much energy and emphasis on protectors, You have altars with cabinets underneath them in your homes. You
put your valuables in the cabinets and a statue of a protector on top and then
ask the protector to guard all your valuables. This is not what Dharma practice is about! You can do protector pujas, beat drums, and ring bells, but if you
dont keep your precepts, you create causes for lower rebirths and suffering
no matter how many protectors you request to help you. The real protection
is taking refuge in the Three Jewels and observing karma. In other words, if
we dont take refuge in the Three Jewels and observe karma, even if the Buddha holds our hand when we die, he cant do anything because we havent
created the causes for goodness. Real refuge comes down to our own practice. Its not about asking others to protect our reputation, worldly power,
or property. Thats why His Holiness has been discouraging people from propitiating spirits.
Since I cannot rely on other protectors, you are my principal protector. What is Tara? Tara is wisdom that realizes emptiness and bodhichitta,
the aspiration for full enlightenment in order to benet all sentient beings.
Tara is the realization of the entire Lamrim, and these realizations are our
principal protector. This verse doesnt mean that instead of requesting erce
protectors, we now pray to Tara but leave our bad habits and harmful attitudes as they are. Thats not it. Taras essence is all the realizations of the
path. Those realizations are our real protection because when we generate
them in our own mindstream, our internal peace becomes invincible. Asking
Tarawisdom and compassionto protect us means were committing ourselves to developing these realizations in our own mind.

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With divine action, Wisdom Mother, essence of love, arouse the great
power of your compassion and think of me. Again, this is saying, Me, this
person who sits around and procrastinates, may I arouse the great power of
my motivation and think of Tara, compassion, and wisdom.

Verse 6: True Nature and Illusions
To ordinary view the names of objects are the same as their meaning. Like
this, they produce afictions and bind us to samsara. When it is time to die,
unless I understand the true nature, could a wish-fullling gem enable me to
carry even a sesame seed with me? Since I do not trust in illusions, you are my
real richness. Please grant my desires, Divine Mother, essence of love. Arouse
the great power of your compassion and think of me.
To our ordinary vision, when we say the name of something we think that
that name is the same as the object were referring to. When I say cup, it
seems that this is a cup, doesnt it? It doesnt appear to us that cup is a label
that is given to an accumulation of atoms arranged in a certain form that is
used for the purpose of drinking tea. When we say cup, cup doesnt appear
to us as a label given in dependence upon that base which is performing that
particular function. Rather, we think that cup is the very essence of this
thing. Thats grasping at the inherent existence of the cup. We think that the
label is the thing, that the base is the inherent essence of that object.
Similarly, when we say I, we dont think of I as just a label given in
dependence upon a body and mind that are constantly in ux. We dont think
of I as something labeled in dependence upon a body and mind that are
interacting in a certain way. Instead, we hold to a fantasy that, besides the
body and mind, theres a real I there.
We impute the label I on the psychophysical aggregates and, not
satised with that, we think theres something solid within the body and
mind that is me, a me that exists from its own side independent of other
phenomena. Grasping at persons and phenomena as existing in that way is
grasping at inherent existence. We think theres a real I, but the self is only

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a conventional one, something that exists by being merely labeled by
thought. Instead of I being just a label that is useful, we think of the self as
this real thing that is mixed in with the body and mind.
Thinking there is a real me, we then want to defend it, protect it, and
make it happy. Because we grasp at all phenomena as inherently existent,
objects become the cooperative conditions that produce afictions and bind
us to samsara. Theres a real me in there that has to be taken care of, protected, and made happy, so I get attached to the things that seem to make
me happy. I get angry with whatever interferes with my happiness. I compare
myself to others and am jealous with those who have more, proud toward
those who have less, and competitive with those who have the same.
Under the inuence of these afictions, we act, thus creating karmic
seeds on our mindstream. These actions, or karma, inuence which body we
take in our next life, where we are reborn, and what we will experience in
life. In other words, our motivations and actions plant karmic seeds in our
minds, and when conditions ripen, these seeds bear fruitour samsara. All
of cyclic existenceall the misery, confusion, and torment of sentient
beingscomes from this ignorance grasping at inherent existence. Its
tragic. We believe, Im real and youre real. The things Im attached to are
real. For example, in this baked brown blob, theres a real brownie thats
inherently delicious! But if I chew the brownie and then spit it out, where
is that real brownie? If there were a real brownie, it should remain as a real
brownie no matter what I do to it. It would be a real brownie even if someone crumbled it up. But its not.
When we are attached to something, we think that theres a real thing in
there with an essence. When we get angry at something or somebody, we
think theyre real, that they exist from their own side. It appears that theres
a real person who is a real jerk, and therefore, our anger is warranted. We
dont think, Im mad at a label associated with a body and mind. No, Im
mad at that person because shes a jerk. The I feels very solid, and the other
person likewise seems solid. Then we ght a war, each of us trying to protect
a real, inherently existent me that, in fact, doesnt exist at all.
When it is time to die, unless I understand the true nature, could a wishfullling gem enable me to take even a sesame seed with me? People in

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ancient India believed that wish-fullling gems and wish-fullling trees
existed. If you prayed to a wish-fullling gem, it would give you whatever
material possessions you wanted. Lets pretend such a gem exists. At the time
we die, could that gem give us anything that we could take with us into our
future lives? Can any physical object go with us into the next birth? Can our
friends and relatives go with us? Can our body accompany us at death? Do our
reputation and awards go with us?
What do we take with us when we die? Only the karmic seeds on our
mindstream and our mental habits. We develop habits and create karma in
the process of trying to procure and protect our possessions, money, reputation, loved ones, and comforts. The karmic seeds from those actions come
with us, giving rise to future happiness and suffering, but our vacation home
stays here, our partner stays here, our money stays here, our dvds stay here.
All the brownies in the world stay here. We cant take any of that with us. And
yet we spend our whole life negotiating in order to fulll our eight worldly
concerns, trying to get the things that please us and avoid the ones that dont.
We think that will bring us happiness. Our precious human life, which could
be used to progress along the path to enlightenment and to unveil our
tremendous Buddha-potential instead is used in the service of the eight
worldly concerns.
The big betrayal is that at the time of death, none of those things come
with us. Weve worked our entire life to get them and then when we die, zip.
Even this body that we love and cherish so much, that we try to make so comfortable by feeding it right and exercising it enough, we cant take it with us.
We want the right kind of diet so we gain weight if were too thin or lose
weight if were too fat. If we have straight hair, we curl it. If we have curly
hair, we straighten it. If we dont have any hair, we get a special cream to
make our hair grow.
The point is: Can any of this help when we die? Whether we have hair or
not doesnt matter because our head doesnt come with us when we die.
Thinking this is what enabled me to cut my hair in order to ordain. I had
long, beautiful hair down to my waist that I had tended for many years while
it grew. I thought, If I die, I cant take it with me anyway, so lets just leave
it now.

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We cant take our body, our possessions, our friends and relatives, our
Valentine cards, love letters, mementos, medals, trophies, or anything of sentimental value with us. None of them come with us when we die. Instead, our
relatives have to go through them and throw them away. Think of that. Do
you want really want others to look through all the stuff youve saved?
The real jewels are the seven jewels of the aryas:
1. faith, or condence, in the Three Jewels
2. generosity
3. ethical discipline
4. listening to teachings
5. integrity or self-respect
6. consideration for others
7. wisdom dedicating these virtues to enlightenment
These jewels come with us. They fulll our virtuous wishes for good rebirth,
liberation, and enlightenment and lead us to wonderful results. Faith, condence, and trust enable our refuge in the Three Jewels to be deep and stable.
This is the basis of the rest of our practice. Some people who are new to the
Dharma say, I dont know if I believe in the Three Jewels, but I believe in the
value of ethical discipline, generosity, and so forth. Gradually, as they hear
more teachings and contemplate their meaning, these people will see that
the Three Jewels are nothing other than the embodiment of the excellent
qualities that they admire.
Seen in one way, generosity is the completion of the path. In other words,
the path is for the sake of developing our qualities and opening ourselves so
fully that we dont hold anything back when it comes to being of benet to
sentient beings. Seen in another way, generosity is the rst step on the path.
It is a quality valued in all religions and among the non-religious as well.
Ethical discipline enables us to be generous without harming anyone in
the process. It restrains us from actions that damage ourselves and others.
Although various religions may differ on the details of ethical discipline, they
all agree that the ten destructive actions create problems in the world.
Listening to teachings allows us to learn the Dharma. It leads to the wis-

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dom arising from listening, which in turn stimulates us to reect on and meditate on the teachings. Reection and meditation, in turn, lead to the wisdoms arising from reection and meditation.
Integrity is a sense of self-respect that inhibits us from acting destructively because we have a sense of our own worthiness. Im a Dharma practitioner and value myself as one, so I dont want to talk behind my colleagues
back. Consideration for others is restraining ourselves from acting destructively because we value others and know that our harmful actions impinge on
their happiness. Others could also lose faith in us and in the Dharma if they
see us acting recklessly.
With the wisdom dedicating the above virtues, as well as all others, to
full enlightenment, we direct our positive potential so that it will ripen in the
form of our highest aims. Unlike external jewels that stay behind when we
die, these inner jewels and the positive potential we accumulate from practicing them come with us into our future lives.
Since I do not trust in illusions, you are my real richness. Please grant my
desires, Divine Mother, essence of love. Arouse the great power of your compassion and think of me. Illusions are our thoughts that these objects, people, and situations are of dramatic importance, that they have some inherent
essence, that they are the meaning of our life. We think that having money,
a comfortable body, a good reputation, and people who love us is the meaning of life. Is that the meaning of life? As human beings, is that all we are
capable of actualizing? On one level, those things seem very meaningful. But
when we remember that we cant take them with us when we die, that we create a ton of negative karma trying to get them when were alive, and that
were very seldom satised with them even when we have them, then thinking that they are the purpose of our life is an illusion, isnt it?
According to the Buddha, we have incredible human potential that we
dont see at the moment, the potential to become a fully enlightened Buddha.
Think about it. We have the potential to open our heart and love everybody
equally. Isnt that remarkable? Can we even understand that? I think that is
pretty outstanding. We have the potential to gain different samadhis so that
we can manifest various forms in order to benet countless beings. Sometimes we hear about the potential that we have and we dont believe it. It

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sounds too fantastic. Couldnt be true. Im just little ol me. My only potential is to eat, sleep, and go to the bathroom. We look at ourselves with what
Lama Yeshe used to call poor-quality view.
Our mind has Buddha-nature. What incredible potential! When we think
about our human potential and see how we are easily and consistently distracted from it, how we waste our time chasing after things and worrying
about things that arent important, we see how our disturbing attitudes and
negative emotions cheat us.
Understanding this doesnt mean that we drop everything in our lives
and go to Sravasti Abbey. But it means that whatever is in front of our nose
at any particular moment is our Dharma practice. Whoever we are with at
this moment is symbolic of all sentient beings. We try to cultivate openhearted love without attachment for whoever is in front of us at that
moment. Whether we love them dearly or nd them repugnant, we practice
overcoming our biased attitudes. Whatever situation were in, thats our
Dharma practice.
Lets stop wasting our time dreaming of a perfect external environment
in which well practice. The situation we are in and the people we are with
right now are the eld of our Dharma practice. The present is the only time
we have to practice. This attitude is hard to develop. For example, when Im
intent on doing something and someone interrupts me, I have a hard time
stopping and paying attention to them because I want to nish what Im
doing. Im set on doing this and if somebody calls and says, Hello, can you
help me? I snap at them and return to what Im doing. In that moment, the
person who telephoned is my Dharma practice. But I miss the opportunity to
be kind to them because Im preoccupied with my own agenda. If I saw that
person as a representative of all sentient beings and remembered that the
purpose of my life is to benet all sentient beings, I could look them in the
eye with kindness and cherish them. I could stop and talk with them with
love in my heart.
I do not trust in illusions. Illusions also refers to objects that appear
as inherently existent. People and phenomena are like illusions in that they
appear one way but exist in another: They appear to exist inherently, independently. In fact, they are dependent through and through.

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We say to Tara, You are my real richness. Tara is the wisdom realizing
emptiness so lets not grasp Tara as an inherently existent savior. We have to
be careful here. In our ignorance, its possible to think, All these worldly
things appear inherently existent although they are not. Ill abandon them
and instead worship Tara, but meanwhile we grasp at Tara as inherently existent. We must remember that everythingincluding Tara, the Buddhas,
Dharma, Sangha, and our Dharma teachersare empty of inherent existence.
They also exist by being merely labeled. This is the real richness the wisdom
realizing that things exist by being merely labeled and are therefore empty of
inherent existence.
With that understanding, we say to Tara, Please grant my desires, Divine
Mother, essence of love. What are our desires? Not Prince Charming or
brownies or new skis. Our desire is to gain the realizations of the path so that
we can make our life meaningful and benet ourselves and others. Our real
desire is to attain the truth body and form body of a Buddha. Can a wishfullling gem do that? No, only Dharma practice can. We are the ones who
make ourselves into Buddhas by practicing what the Buddha taught us. We
depend on the guidance of others, but we are the ones who must practice
what they teach. We can hire somebody to mow our lawn and do our dishes,
but there are some things in life that we have to do ourselves. We cant say,
Im tired. Can you sleep a few extra hours for me tonight because I dont
have any time? Does that work? Im too busy to eat. Can you eat for me so
I wont feel hungry? That doesnt work. Practice is like that; we have to do
it ourselves.

Verse 7: Friends
I cannot rely on non-virtuous friends for even a day. They pretend to be close
to me and all the while have in mind the opposite. They are friends when they
wish it and enemies when they dont. Since I cannot trust in this kind of
friend, you are my best friend. Be close to me, Divine Mother, essence of love.
Arouse the great power of your compassion and think of me.
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while they are really trying to get something from you? These false friends are
cunning and manipulative. Sometimes they realize they are behaving like
this, but at other times they cant see it. Of course, were never that kind of
friend, are we? Were always nice, honest, and considerate, right? According to our self-centered thought, its only other people that have that fault.
Sometimes we think that if we could only meet the right person or the
right group of friends, wed feel secure and loved. But even people who are
very nice cant provide us ultimate refuge, can they? They change, we change,
the relationship changes.
Have you ever had a close relationship in which everything went perfectly and you never once felt hurt by something the person said or did? Such
a relationship doesnt exist. When we are close and involved with people, our
garbage bounces off of each other. We end up hurting each other even
though we dont want to. It happens simply because we have uncontrolled
minds. Thats part of the suffering, the tragedy of samsara. We want to be
happy, and we want the people we care about to be happy. But because our
minds are lled with afictions, we hurt each other. We hurt and are hurt by
the people we care about.
This is a universal experience. Is there anyone who has never had this
experience? Its painful, isnt it? This verse is talking about what happens
when we have expectations of limited samsaric beings that they cant fulll.
Our unrealistic expectations bring us a lot of suffering. Sometimes we have
false expectations of ourselves, thinking that we should be, do, or have something we dont. Those false expectations likewise cause suffering.
This verse is not implying we should not trust people. We trust people,
but we trust wisely. We recognize that people with uncontrolled minds are
going to slip up no matter how wonderful they are. And even if they dont
slip up from their side, because our mind is all set to misconstrue their words
and deeds, we impute harm even when, from their side, they may not have
intended any. Each of us has something were super-sensitive about, and we
get all worked up when a dear one pushes this button. Later, when we talk to
the person, we learn that they had no intention to harm us. But we were hurt
because our preconception factory was working overtime generating lots of
presumptions.

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Saying, I cannot trust in this kind of friend, you are my best friend,
doesnt mean that we should trust only Tara and not trust sentient beings at
all. We can trust sentient beings, but we need to assess how much trust someone can bear and trust him or her to that extent, not more and not less. That
may involve revising our level of trust as the other person changes. Recognizing that were all in cyclic existence, lets try to have reasonable expectations of others and of ourselves. In that way we wont be so surprised when
people dont turn out to be what we want them to be.
I dont know about you, but Im repeatedly surprised when people turn
out not to be what I thought they were. Each time it happens, I think, Wait
a minute. I thought you were like this. How come youre not? Then I have
to remember, Maybe I had some expectations. I make a determination to
stop having expectations, but the same thing happens with the next person
I meet: I thought you were like this. How come youre not?
This verse doesnt imply that we should turn away from sentient beings
because we think theyre stupid and ridiculous. Rather, we turn away from
our preconceptions that create a multitude of problems with other sentient
beings. We stop expecting people to be what we want them to be. We stop
expecting them to fulll all of our needs. We stop expecting them to be perfect. Then we can start accepting people for what they are at any particular
moment, knowing that theyll change in the next moment. Its a difcult
practice, but thats the way to have peaceful relationships.
It can be difcult to accept others and to accept ourselves. I should be
better. I should be something different. I should have more. All of this is
conception; its all mental fabrication. Its just the mind churning up
shoulds, ought tos, and supposed tos. All this is conceptual rubbish,
and yet we believe it. Part of the solution is to recognize that these thoughts
are conceptual rubbish and not reality; this gives us the mental space not to
believe them. When we stop believing them, it becomes much easier to accept
what we are at any given moment, knowing we will change in the next
moment. Well be able to accept what others are in one moment, knowing
that they will be different in the next moment. This is good stuff for everyday practice; its very practical.
We say to Tara, You are my best friend. Tara doesnt have a ckle mind.

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An enlightened being will be there for us no matter how we treat them. From
our side, we usually ignore the enlightened ones unless we have problems.
But here we say, Youre my best friend. Be close to me, Divine Mother,
essence of love. This helps us to open our eyes and become Taras friend and
be there with Tara. Tara is sitting there with her hand stretched out. This is
symbolicshe extends her hand, wanting to teach us and inspire us. But usually we say, Im busy today. Ive got to take the kids to soccer and nish a
project at work. Reciting this verse helps us to change our minds and to see
the importance of cultivating a spiritual friendship with Tara.

Verse 8: Refuge and Request
You are my guru, my yidam, my protector, my refuge, my food, my clothes, my
possessions, and my friend. Since your divine quality is everything to me, let
me spontaneously achieve all that I wish.
This doesnt literally mean that Tara is our clothes, even though its said that
a Buddha can manifest as physical objects. Rather, it means we give up clinging to the eight worldly concerns and clo the ourselves in wisdom and compassion. In other words, practicing Dharma is the meaning of my life;
Dharma is the focus of all my energy.
Dharma is true cessations and true paths, the last two Noble Truths.
Dharma is the cessations of suffering and the afictions that cause suffering
as well as the spiritual realizations that bring about those cessations. That is
everything to us. Thats our real refuge, what we can rely on that will never
let us down. By relying on the Dharmaby purifying our mind and cultivating all wholesome qualitiesmay we spontaneously achieve all that we
wish.
Tara embodies all objects of refugeour gurus, meditation deities
(yidams), and Dharma protectors. Like spiritual food, the wisdom and compassion she represents nourish us. Like clothes, the six far-reaching attitudes
she embodies adorn us. Like possessions, the enlightened qualities provide
security. Like friends, bodhichitta opens our heart to love and feelings of
inter-connection with all sentient beings.

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Let me spontaneously achieve all that I wish. What do bodhisattvas
wish for? They desire the enlightenment of themselves and all beings, the
ourishing of the Dharma, the ultimate peace of non-abiding nirvana for all
beings. I imagine that a bodhisattva could want food, clothing, and possessions, too, but not with attachment for them. These things are useful to stay
alive and can be used to benet others. Theres nothing wrong with wishing
for them. But attachment that thinks Ive got to have them or Ill be miserable is a distorted mental state.
The English word desire can be confusing, because some translators
use it for the same term that Im translating as attachment. But the English
word desire can have multiple meanings, not all of which are negative. For
example, we desire to practice the path to enlightenment; we desire the happiness of all beings. We can have virtuous desires; there is no problem with
that. Not all desires are attachment. Desires for worldly things that are
involved with attachment are to be abandoned on the path, but desires for
spiritual goals and beneting others are to be cultivated.
Its ne to have wholesome wishes and desires. Dont go to the extreme
of thinking that avoiding attachment means we dont wish or desire anything, but just sit there like a bump on a log. Such erroneous thinking makes
us depressed, If I dont chase after food, money, clothes, sense pleasures,
reputation, and praise, then my life has no meaning and theres nothing to
do. Wrong! Our life can be very meaningful. It has great meaning and theres
a great deal to do to progress on the path and benet others. Bodhisattvas
have lots of positive desires and aspirations. In fact, arya bodhisattvas are
constantly manifesting multiple bodies to benet beings.

Verse 9: Compassion
Although I am overwhelmed by my habitual, uncontrolled mind, please cut
these self-centered thoughts so that I will be able to give my body and my life
millions of times without difculty to each sentient being. Inspire me to be
able to develop this kind of compassion to benet all.
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millions of times without difculty to each sentient being. When we recall
that sentient beings are countless, such an aspiration seems out of sight. But
isnt it wonderful to aspire for virtuous things that are out of sight? Doesnt
just allowing such noble aspirations in your mind uplift you? Even though it
sounds totally impossible, its wonderful to wish for it anyway.
Someone once said to me, The aspirations in Mahayana Buddhism, the
vows made by the Medicine Buddha and Amitabha, and the dedication to
enlighten all sentient beings by yourself alone are too fantastic! How can you
aspire for things that are so unrealistic and impractical? I told him that I
love these aspirations because they open me to innite potential. They create so much space in my mind. I dont expect myself to be able to fulll these
aspirations tomorrow. I dont know if Ill ever be able to fulll them. But just
to have the thought that such a thing could be possibleeven to feel that its
possible to have a mental state that wishes for such thingscreates joy,
enthusiasm, and optimism in my mind. Play with the thought, Sure, I can
give my body and life a million times over and be cool with it! I wont get
bummed out, paranoid, or shake in my shoes. Im okay doing this. See if
just letting that idea into your mind makes you feel more spacious.
If we can imagine giving our body millions of times over, then when it
comes time to die in this life, we will feel okay about leaving our body. Dying
will not seem such a big thing because weve imagined giving our body millions of times for the benet of sentient beings. If we can recall this visualization at the time of death, it will be easy to feel, Ive imagined giving my
body away to benet beings before, so whats such a big deal about giving this
body up when its time to die? I dont need to cling to this body. Ill let go of
this body with the same ease as in meditation, and Ill think Im doing it to
benet all sentient beings. If we can think about giving up our body during
this life, theres a chance this thought will come up at the time of death. If
this thought comes at the time of death, dying will be easy. Practicing thinking and visualizing in this way helps our mind.
But lets not become smug thinking that because we visualize altruistically giving up our body that we are actually capable of doing it. I had a rude
awakening about this when the second intifada began. Id been going to Israel
regularly to teach, but when the suicide bombings became frequent, I post-

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poned one visit, then another. My Israeli friends were upset with me: Were
suffering here. Why cant you come and teach us the Dharma? I realized that
even though every day I recited a verse from Lama Chpa saying, Even if I
remain for an ocean of eons in the Avici hells for the sake of one sentient
being, inspire me to complete the far-reaching joyous effort to strive with
compassion for supreme enlightenment and not be discouraged, I couldnt
even go to Israel for the benet of a group of interested students. Boy, do I
have a long way to go.
I have limitations. I admit it. But it helps me to think, Maybe someday
I wont have those limitations. It gives me hope just to imagine not having
them and aspiring to be so compassionate that my mind has no problem
beneting others in whatever way is necessary. For me, just thinking about
limitless compassion brings a sense of purpose, meaning, and value in life. If
we think like this, then when looking at a sentient being, instead of thinking,
Theres Joe Schmoe whos a slob, we will think, Theres Joe Schmoe who
has the potential, just like me, to give his body and life a million times over
out of true love and compassion for all sentient beings. Wow! Joe Schmoe has
that potential! I respect him.
When we can see this potential in ourselves, we can see it in others. Then
its much easier to respect others and to treat them with dignity instead of
just brushing them off. If we think that every single person in the Taliban
and al-Qaeda has the potential to become a fully enlightened Buddha and
manifest millions of emanation bodies for the benet of all beings, then we
cant make them into an inherently existent enemy and hate them. Of course,
that doesnt mean we endorse their horric actions. Instead, we view the situation with compassion: Here are beings who have Buddha-potential but
whose minds are so overpowered by wrong views that they think killing others brings happiness. Thats a tragedy for them as well as for the people they
kill. May they be freed from such incorrect views and use their human potential in a kind and benecial way in the future. May we help them to do this.
Seeing their situation with a broader view, well be able to have compassion for them. We see that whats going on now is a temporary aberration.
While we dont let them continue killing and inciting violence, we also dont
make them into a solid, permanent enemy and ll ourselves with hatred. If

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our mind is lled with hatred, our mind has become like theirs. That doesnt
help anyone. The Buddha said that hatred is not cured by hatred, but only by
love. Meditating on love and compassion enables us to see the tremendous
potential in each and every living being; it helps us respect them and see
beyond the current karmic bubble that theyre manifesting. This gives us a
positive and optimistic attitude, and with this, we work for a better future in
our world.
Although I am overwhelmed by my habitual, uncontrolled mind This
is where we are right now, but its not where well be forever. We accept that
at the moment our mind is overwhelmed by habitual uncontrolled thoughts
and emotions. But the possibility exists to cut these self-centered thoughts,
to go beyond them and cultivate another aspect of ourselves. There is reason
for hope and condence.
This verse articulates our wish to generate bodhichitta, the method side
of the path. The next verse expresses our wish to cut the self-grasping ignorance and to actualize the wisdom realizing emptiness, the wisdom side of
the path. We often talk in the Mahayana tradition about two great obstacles:
one is our self-centeredness and the other is the self-grasping ignorance.
These two verses state our wish to overcome both of these obstacles.

Verse 10: Realizing Emptiness
Empower me to cut the root of samsara, self-grasping, and to understand the
pure doctrine, the most difcult middle way, free from the errors of extremes.
The root of samsara the very cause of our circling round and round in unsatisfactory conditionsis self-grasping ignorance. Self in this context
means inherent existence. It doesnt refer to the person or to the psychological ego as conceived by Freud. Our innate self-grasping ignorance grasps
at all phenomena, including persons, as having a self, that is, as having inherent existence. This ignorance holds everything as having its own essence,
existing from its own side, from its own accord, under its own power.
As a previous verse said, we confuse the name with the object and think
that the name abides in the basis of imputation. We do this in relation to our-

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selves, other people, and all phenomena. This causes suffering because we
make everything concrete instead of seeing things as appearances that exist
by being merely labeled.
Instead of seeing things that ebb and ow as dependent on causes and
conditions or as dependent on parts, we apprehend them as real, as objectively existing out there. Furthermore, they appear to have their own
essence, independent of the mind that conceives and labels them. This is a
false appearance to our senses. Then we mentally hold these false appearances to be accurate; this is grasping at true or inherent existence.
On the basis of grasping our body and mind to be truly existent, we grasp
the I, which in fact is merely labeled in dependence upon them, as truly
existent. Then seeing some things around us as inherently existing sources of
pleasure, we become attached to them. In our effort to be happy, we try to get
more of these real things that we think will give this solid I happiness.
When our desires are frustrated, we become angry and ght against anything
that interferes with the happiness of this misconceived I.
The self-grasping ignorance lies behind other wrong views, too: for
example, thinking that everything is xed, static, and lasts forever; believing
that this life is all there is, that past and future lives are non-existent; thinking that the happiness we nd in samsara is real happiness and not seeing
that it is unsatisfactory in nature because it changes and lets us down; believing that our own and others bodies are pure, when in fact theyre made of
disgusting components. Adding these other wrong views to our self-grasping, we become totally confused.
We dont realize just how out of touch with reality our mind is. In the
world, we seem normal; we have our individual quirks, but we are basically
normal. But when we start looking from a Buddhist point of view at what
causes suffering and what causes happiness and how things exist, we notice
that our views frequently have nothing to do with reality. For example, we
relate to impermanent things as if they were permanent and long lasting.
Thats why were jolted when a treasured item breaks or shocked when somebody dies. But think about it: Why are we so surprised? As soon as causes
come together to form a new thing, that thing has the potential to disperse,
change, and break. Yet when it does, we think, Wait a minute. Thats not

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supposed to happen. Right there we see how our mind holds false views and
grasps something that is transient in nature to be unchangeable. We do this
all the time.
All of our wrong views are rooted in self-grasping ignorance. What do
we need to do to cut this? First, we need to hear teachings about emptiness,
so that we understand exactly what it is that were trying to realize and what
it is that things are empty of. Emptiness doesnt mean emptying our minds
of conceptual thoughts and sitting there with a blank mind. If we dont know
exactly what phenomena are empty of, we will easily fall to the extremes of
nihilism or absolutism. Nihilism is the view that things are totally non-existent or the belief that theres no cause and effect. When we hear teachings on
emptiness, we learn that it doesnt mean total non-existence but the lack of
a particular type of invalid existence. Things are empty of inherent existence,
which has never existed. Correct teachings on emptiness emphasize that
although things are empty of inherent existence, they still exist conventionally, dependently.
Absolutism, on the other hand, reies things so that we grasp at them as
having their own independent identity. If we hear correct teachings on
emptiness, we wont fall to this extreme either for well understand that
although things exist on a relative level, they do not inherently exist.
Hearing teachings on emptiness from a qualied teacher and reading
texts with the correct understanding of emptiness are very important. In that
way, well understand what emptiness is, what things are empty of, and how
to meditate on emptiness.
Second, we need to think about the teachings and discuss them with others. Asking questions and rening our understanding through contemplation and discussion is essential. Some people hear the word emptiness,
think they know what it means, and devise their own meditation on emptiness. They may meditate on this for a long time, but they wont get anywhere.
Or worse yet, they think they have made progress and then teach their wrong
view to others. Such ignorance makes more of a mess.
Sometimes we hear teachings and we think we understand, but as soon
as we start talking about them with someone, we realize that we dont understand the meaning very well at all. Its actually good when we realize that we

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dont understand because then well learn. Well inquire and think more
deeply. It takes time to understand the correct view and to rene our understanding. Its not an easy process because the words have many different
meanings; we cant always be sure that our initial impression is the correct
meaning. Thus, discussion is important to clarify the correct view, so that we
will gain condence in it and know how to meditate on it properly.
The third step is meditation, during which we familiarize our mind with
the correct view. Some people think they get an initial glimpse into emptiness and thats it, Now Im an arya! Well, not exactly. There are many levels of realization of emptiness, some inferential and conceptual, others direct
and non-conceptual. We need to know the stages of the path and to check our
meditation experiences with our teacher to make sure were going in the
right direction.
In order to have special insight into emptiness, we have to develop single-pointed concentration. This involves learning the teachings on how to
develop concentration and then practicing them continuously.
To develop concentration, living in ethical discipline is necessary. Purication to clear the gross obstacles from our mind the gross negative karmasand accumulation of positive potential through practices such as
generosity are important. The purpose of the seven-limb prayer and the mandala offering is to purify negativities and accumulate positive potential. For
this reason, those in the Tibetan tradition do 100,000 prostrations, 100,000
Vajrasattva mantras, 100,000 mandala offerings, and take refuge 100,000
times. Its not the number 100,000 thats so important; its the purication
and the creation of positive potential that occur while doing these practices.
When we do them, well experience their effect on our mind. This effect cant
be understood intellectually, just as the taste of honey cant be experienced
by talking about it.
From our side, we need to hear and learn the teachings, think about
them, and meditate on them. From her side, Tara appears as spiritual mentors who teach and encourage us. Tara and her manifestations as mentors in
our lives act as role models and give us a kick in the pants when were lazy.
Through this, we will understand the pure view, the middle way that is free
from the extremes of nihilism and absolutism. We will gain not mere intel-

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lectual knowledge but meditative experience. We wont just experience one
glimpse into emptiness, but by our repeated meditation on emptiness, the
view will come to permeate our very being. Thats how we cut the root of
cyclic existence.
Humility, joyous effort, and freedom from expectations are valuable
assets on the journey to correct realization. Without them, people might
experience what seems to them to be a glimpse of emptiness and then think,
Now, Ive got it! They can become quite arrogant, and thats a big pitfall.
Or people have a glimpse and create all sorts of expectations. That was such
a wonderful experience. I understood emptiness. I must be close to enlightenment. Im almost like Milarepa. But when they go back to their families,
they say, My kids are driving me crazy! Why dont they do what I say?
While their minds still explode with attachment and hostility, they cling to
their wonderful meditation experience and try to re-create it. Wanting to
repeat that idealized experience, they neglect to see that the anger toward
their family is due to the very self-grasping they thought they had eliminated
by their wonderful meditation experience.
Sometimes we expect quick results, or we think that one small experience
is indicative of a huge change. Were creatures of habit, so we need to slowly
develop the correct view and repeatedly familiarize our mind with it. This
cant be rushed; it takes time. Just as it takes time and repeated effort to break
any habit, the same is true of breaking the habit of grasping at true existence,
which has been with us since beginningless time. Rather than get discouraged, lets have accurate expectations and joy in doing the practice.

Verse 11: Bodhichitta
Inspire me to practice as a bodhisattva, turning away from what is worldly,
dedicating all my virtues to teaching living beings, never for even one instant
thinking of just my own happiness. Let me wish to attain Buddhahood for the
benet of all.
In his homage at the beginning of Madhyamakavatara, Chandrakirti says that
compassion, non-dual wisdom, and bodhichitta are the causes of a bodhisattva:

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The mind of compassion, non-dual understanding,
And the altruistic mind of enlightenment (bodhichitta)
Are the causes of the children of the conquerors (bodhisattvas).
For me, these three are expressed in verses 9, 10, and 11 respectively.
In this verse, we generate bodhichitta and aspire to practice as a bodhisattva, turning away from what is worldly. What prevents bodhisattvas from
being stained by the world? Their wisdom realizing emptiness ensures the
purity of their view and of their motivation. After completing a session of
meditative equipoise on emptiness, they do not lose the perspective of emptiness, and thus, they see things as like illusions. Consequently, they can work
in the world without being stained by attachment to it, because they know
that all these seemingly attractive things have no ultimate essence.
In order to fortify their mental determination to realize emptiness, bodhisattvas rst cultivate a strong wish to be free from cyclic existence and
attain liberation. As a result, they are not enchanted by the marvelous gadgets, fame, and entertainment that enchant us. In fact, they nd worldly things
very boring.
For bodhisattvas, the Olympics, ballroom dancing, bowling, or whatever
is the newest fad have no appeal. Bodhisattvas may engage in these activities, but these things dont thrill them in the way they thrill us. A sale at the
Bon March is just not appealing to a bodhisattva. The idea of getting a discount on a ashy new car just doesnt make their day. Upgrading their computer and buying the latest digital camera doesnt jazz them. While
bodhisattvas remain involved in the world, they dont get excited about these
things. Why? Because they aspire for higher goals, greater happiness, and lasting peace.
A few years back, Bishop Tutu visited Seattle University to receive an
honorary degree at a large ceremony. Because I admire his deeds, I went to
hear him speak at the ceremony. At the beginning of the ceremony, many
professors and deans from the university, the mayor of Seattle, and a representative from the state legislature came to the podium to sing Bishop
Tutus praises. Of course, while Bishop Tutu was working so hard in South
Africa years ago, important people didnt back him. But now that hes

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famous, everyone praises him. While these dignitaries sang his praises, Bishop
Tutu just sat there looking totally bored. He was not at all interested. But
when he came to the podium and started talking about compassion and
equality among people, he came alive and lit up. Were the opposite: when
somebody praises us, were wide-awake. Were not bored at all: Pour it on.
Give me more!
For genuine spiritual practitioners, praise and reputation arent appealing. Theyre like a grade B movie, because these beings have turned away
from the world. They dont seek honor and possessions because they realize
these things dont bring actual happiness. Instead, they dedicate all their
virtue to helping living beings. Their main purpose is to guide, teach, and
benet living beings in whatever way they can.
Bodhisattvas guide us in a variety of ways. Sometimes they do so in formal situations such as a Dharma teaching at a temple or Dharma center.
Sometimes they teach by informal contactthrough casual conversations
or during daily actions. Some bodhisattvas are not recognized as great reincarnates or even as spiritual people, but through their contact with us, they
help us create positive karma, teach us, or prevent us from acting destructively. They do not have an agenda, I am now teaching you this so you better learn it, since such expectations just lead to suffering. Yet, because their
entire intention is to benet, whatever they do becomes of benet.
Ive seen that a lot with my teachers. Several of us long-time students
would be with our teacher, ready to eat lunch, go somewhere, or hear a teaching when somebody walks in unexpectedly. Our teacher will spend an hour
talking to that person while the rest of us wait. It may be somebody who
knows nothing about Dharma. We old students cant get appointments with
our teacher because hes so busy, and some newcomer strolls in and our
teacher spends an hour with him. Imagine that! The injustice of it all!
After this happened a few times, I began to think, This is bodhisattva
action. However my teacher is able to benet that particular person, he does,
right then and there. It doesnt matter if that person has faith or not, is a
Buddhist or not. If theres a way to benet them, he does. This makes me
recall the rst conversation I ever had with one of my teachers. I went with
someone to meet Lama Zopa Rinpoches plane at Los Angeles International

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Airport, and when he got off the plane, Rinpoche talked to me about dolphins. That was the level of my mind; that was what I could understand at
that time. So he spent some time making a connection with this young
woman with a short skirt and long hair who thought she was really something by talking to her about what she could understanddolphins. But
somehow, something happened, and I ended up going to the meditation
course he taught outside Los Angeles. And that was that. Here I am all these
years later.
Dont think that Buddhas and bodhisattvas only manifest to Buddhists,
and to Mahayana Buddhists in particular. They seek to benet everyone! Do
you think that a teacher in the Theravada tradition cant be a bodhisattva? Do
you think that bodhisattvas cant appear as great Christian saints? Just
because someone teaches and appears to practice another religion or another
form of Buddhism, does that mean he or she cant be a bodhisattva?
Recognizing certain people as tulkusincarnates of great mastersis a
Tibetan cultural event. It isnt Buddhism, although it doesnt contradict Buddhas teachings. The Tibetans invented this system of looking for and recognizing incarnations of great masters. These tulkus received excellent
education and guidance when they were young. This system was also a way
to pass on property and power in old Tibet. Just because a culture doesnt
have a tulku system, it doesnt mean there are no bodhisattvas there. Likewise, just because someone is recognized as an incarnate doesnt mean that
he or she is a bodhisattva. That person might have a great deal of positive
potential but hasnt yet entered the Mahayana path of accumulation. Or there
might be an incorrect identication. Do you think that Tibetan culture is
free from politics and corruption?
The way that bodhisattvas and Buddhas work is beyond our comprehension; we cant always tell whats benecial and whats not. Sometimes its
better if we just let go of our judgments about how we think things are or
should be.
Someone once asked, Since Buddhas appear in so many forms, can it be
helpful to regard people who have been very inuential in our lives as manifestations of Buddhas and bodhisattvas? In some situations, it can be. That
doesnt mean we see everything that person does as perfect, but we realize

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that for us, that person is like a Buddha in the sense that he or she has instilled
many good values and has prepared us for the path.
After my rst meditation course, I went to a donut shop in Los Angeles.
On the way back to the car, I saw a drunk sitting in the dirt in the parking lot.
Full of pride in my newfound compassion, I gave him a donut. He took it
and, without looking up, crumbled it in his hand. The delicious donut that I
gave him disintegrated and fell to the ground. I have the feeling that this
drunk was a bodhisattva teaching me something, appearing in that form to
show me something quite important.
Never for even one instant thinking of just my own happiness. Imagine how much happiness we would have if we never thought about our own
happiness for even an instant! The self-centered thought tells us that thinking about our own happiness will make us happy, but in actual fact, thinking
about our own happiness makes us overly sensitive. Were easily hurt and
offended; we get stuck in self-pity. Thinking about our own happiness under
the dictates of self-centeredness makes us more miserable.
Not thinking about our own happiness is a way to actually have happiness. Now, we should not understand this in a co-dependent, dysfunctional
way. Some people neglect to pay attention to themselves, but its not out of
bodhichitta and real affection for others. Its due to supposed tos or ought
tos, or theyre trying to please others out of fear. A lot of ego can be mixed
in with neglecting ourselves in an unhealthy way.
Letting go of thinking about our own self-centered happiness is not
unhealthy neglect of ourselves. Its done with a wisdom mind realizing that
spinning around me, I, my, mine, and my own happiness doesnt bring happiness.
We have to be very careful that we dont misapply Buddhist teachings
and create weird psychological trips. For example: A friend told me that she
had heard so many teachings about the disadvantages of self-centeredness
that she started feeling guilty whenever she was self-centered. She thought
that guilt was good, that guilt is what youre supposed to feel, because if you
dislike your self-centered mind and blame it, then you should feel guilty. She
got stuck in berating herself until she realized that guilt does not free us from
self-centeredness.

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To the contrary, guilt illustrates self-preoccupation. When we feel guilty,
the I is center stage: Im so bad. Why feel guilty about being self-centered and amplify the situation? Lets accept that at present we are self-centered. That doesnt mean were failures or unworthy spiritual aspirants. It
doesnt mean were always going to be self-centered. There is a way to retrain our minds, let go of self-preoccupation, and generate genuine cherishing of others. Were learning that method, were committed to practicing it;
well gradually transform our mind and exchange self with others.
Let me wish to attain Buddhahood for the benet of all. That sums up
everything: The meaning and goal of our life, our motivation day and night
is to attain Buddhahood for the benet of everybody. With that aspiration,
our life will be joyful. Well be optimistic and in touch with our potential.
Well know the potential of all living beings, and our mind will feel energetic
and happy. Bodhichitta is the ultimate anti-depressant. It is exactly what we
need when we feel confused. Mother Theresa once said:
When I am hungry, give me someone that I can feed,
And when I am thirsty, give me someone who needs a drink.
When Im cold, give me someone to keep warm,
And when I grieve, give me someone to console.
She didnt say, When Im hungry, give me some food. When Im miserable,
send someone who will feel sorry for me and make me feel better. Instead,
she advises us to look beyond the narrow connes of our self-preoccupation
and cherish others.

Verse 12: The Value of Vows
Empower me to actualize as much as possible the most subtle vows and
to keep them without a careless mind, thus becoming the most perfect
bodhisattva.
Most subtle vows refers specically to the tantric vows. These are taken on
the basis of having received bodhisattva vows, and bodhisattva vows are

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taken on the basis of having taken refuge and keeping some or all of the ve
lay precepts or the monastic vows. This is a sequential order. Tantric vows are
much more difcult to keep than bodhisattva vows, which are much more
difcult to keep than the ve lay precepts or monastic vows. So we start at the
beginning with abandoning killing, stealing, unwise sexual behavior, lying,
and taking intoxicants, and as we become comfortable with these, we gradually add bodhisattva vows and then tantric vows.
In America, many people want to take tantric vows because they are the
highest, but they dont want to keep the ve precepts. Then misconception
mind says, I want the tantric vows, but dont tell me to stop drinking. In
tantra, you can drink. Sure you can drink, but only if your realization of
emptiness is such that drinking urine and drinking whisky are equally blissful to you. We have a long way to go!
One misconception in the West is that tantra gives you license to do
whatever you want to do. Thats not true at all. If we study the tantric vows
and tantric practice, that is very clear. In tantra, what one can do at what
point of practice is highly regulated. A practitioner is capable of doing different practices at different levels of the path. If one does them without adequate preparation or respect for the vows involved, it may adversely affect
their Dharma practice. For this reason, its essential to understand tantra
properly, and for this, we need instructions from wise and qualied spiritual
masters. Along this line, I recommend Lama Yeshes Introduction to Tantra and
His Holinesss Deity Yoga and Tantra in Tibet.
If you have already received tantric vows, aspire to keep them purely,
without a careless mind. If you havent, aspire to receive them and keep them
purely in the future. Whatever vows we have, we work to keep them with a
mind that has conviction in karma, is conscientious, and respects the vows.
We dont keep vows with an attitude that sees them as a tax we have to pay
to receive the initiation that we want. Rather, lets cultivate the attitude that
sees vows as essential for our own spiritual progress, an attitude that wants
to practice restraint and therefore wishes to take vows in order to cultivate
the mind.
Vows are ways to train and subdue our mind. They help us on the path.
The various sets of vows are not external rules imposed upon us by someone

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else. Instead, vows make us more aware and enable us to subdue our harmful
impulses. Because we wish to experience the benet of living in vows, we
voluntarily take them. Nobody forces us to take any vows. Its our choice. We
choose to take them because we know they protect us from doing actions
that we dont want to do anyway.
Vows are trainings; they are things that we practice. Without a careless
mind means that we understand this. We respect the vows and are conscientious in observing our behavior and regulating it because we respect our
Buddha-potential.
Do we have to be certain that were up to the task before we take a particular set of vows? Its good to study the vows thoroughly and know whats
involved before taking them. We should have some condence that well be
able to keep them before we take them; but that doesnt mean that we have
to be completely condent that we will keep them perfectly. If we could
denitely keep the vows without any transgressions, we wouldnt need to
take them. So even though we cannot keep them perfectly, we aspire to train
our mind and practice according to them. We might break the vows, and
when we do, we can purify them and continue training.
In the case of the bodhisattva vows, if we dont feel ready yet to take the
actual bodhisattva vows, we can do the ceremony of aspiring bodhichitta.
This is valuable for people to do even if they arent ready to live in the bodhisattva vows, because generating even fabricated bodhichitta for an instant is
worthwhile.
Thus becoming the most perfect bodhisattva. A bodhisattva is well
trained, peaceful, stable, reliable, trustworthy, compassionate, and openminded. To enter the tantric path, ideally one should be a bodhisattva. At the
very least, one should have trained in the bodhisattva path.

Verse 13: A Humble Yogi
Outwardly, let me be simple in my practice, while inwardly, actualize the
depth of the diamond vehicle with a strong wish to practice the two stages.
Inspire me to attain enlightenment quickly for the benet of all.

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Outwardly, let me be simple in my practice. This refers to keeping the pratimoksha vows the vows of individual liberation. There are various categories of these: the one-day vows, the vows of an upasaka and upasika (male
and female lay followers), the vows of a shramanera and shramanerika (male
and female novice), the vows of a sikshamana (probationary nun), and the
vows of a bhikshu and bhikshuni (male and female fully ordained). These
vows are the foundation of the path and are to be cherished. Monastics wear
the same clothes: our monastic robes. This cuts through some of our feeling
of individualism. We look like other monastics; we have the same hairdo as
the others. We give up trying to be physically beautiful so that we can develop
our inner beauty.
Being outwardly simple also means being humble. This is the way advocated and practiced by Lama Atisha. Outwardly, there is no big show, no fancy
robes, big thrones, or huge entourage. One doesnt make a big deal about
oneself: Look, Im a great tantric yogi, capable of practicing the completion stage. Truly great practitioners are not ostentatious, but are simple in
their behavior and dress. In the Seven-Point Thought Transformation, Geshe
Chekawa instructs us, Change your attitude while remaining natural. In
other words, internally we transform our mind and practice the bodhisattva
and tantric vehicles, but externally we look and act like everyone else.
In recent years, His Holiness has been very pronounced about ostentatious dress and behavior. He speaks unfavorably about those in pre-1959
Tibet who wore fancy costumes and rode ornamented horses. In the West,
that would be parallel to wearing expensive brocade and riding in a Mercedes
or BMW, that is, making a show as if one were very prestigious. As Westerners, we must avoid encouraging that in our Tibetan teachers. Let them remain
simple. In addition, we must remain simple. The fact is that many Westerners like the exotica: big thrones, intricate brocade, long horns, and chanting
done in deep voices. In Tibetan Buddhism, there are red hats, yellow hats,
and black hats. People compete to get hats; they ght over hats. Such behavior is not Dharma.
Why is there so much emphasis about keeping ones level of practice private, discussing it only with ones spiritual mentor or perhaps a few Dharma
friends? The more we talk about our practice Ive realized this. Ive expe-

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rienced that the more we will have obstacles in our practice. Some of those
obstacles will come externally; well have to keep explaining and justifying
our behavior to others. That consumes a lot of time that could be used practicing. Other obstacles will manifest internally: our mind will be tainted with
arrogance, and well get caught up in defending a self-image weve created.
Geshe Yeshe Tobden and Gen Lamrimpa were Tibetan monks who lived
in retreat outside Dharamsala and who taught in the West at various times.
They have both passed away since then. They were incredible examples of
being outwardly simple but inwardly accomplished practitioners. Gen Lamrimpa didnt like big display. He was very simple and so joyful. He meditated
above Dharamsala in a simple hut for many years. I would visit him from time
to time when I lived there. His hut had a dirt oor, stone and mud walls, and
plastic over the cracked windows to keep the wind out. He would make us tea
on an old kerosene stove. He had the reputation for having attained shamatha,
meditative quiescence, but when asked, he never said anything about it. He
never wanted lots of students following him around; he preferred to meditate
in seclusion, although he greeted people warmly when they visited.
Geshe Yeshe Tobden meditated in the mountains above Dharamsala for
many years. Students at Istituto Lama Tzong Khapa, an Italian Dharma center, where I lived for nearly two years, invited him to come and teach. Many
lamas want to go to the West because they live comfortably and receive a lot
of offerings, which they give to their monastery. Geshe Yeshe Tobden wasnt
interested in any of that. He didnt want to go to the West. He went to Italy
only because His Holiness told him to go.
To show respect for Geshe-la as our teacher, we constructed a throne in
the meditation hall and housed him in a comfortable villetta. When Geshela arrived, we served his rst meal on China and gave him silverware. He
looked at us and said, Get rid of this and bring me a plastic bowl. When he
went to teach in the meditation hall, he walked right by the big throne with
the beautiful cushion we had arranged. He just took a regular cushion, put
it on the oor, and sat down. It was an incredible lesson for us. He wasnt
interested in being treated as a big lama with pomp and fuss. He didnt care
about our admiration; his sole interests were transforming his mind and
beneting others.

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When he walked around Dharamsala, Geshe Tobdens shamtabhis lower
robewas uneven, and his socks were falling down. He was the kind of monk
that people who didnt know him would ignore because he looked raggedy.
But he was an incredible practitioner. Even his attendant, Ven. Lobsang Donden, who for years carried food up to Geshe-las hut every week when he was
in retreat, never saw Geshe-las tantric implementshis vajra, bell, and drum.
He never saw any sign of tantric practice, and yet clearly, Geshe-la practiced
tantra. He was just a simple and humble practitioner who consistently told
us to practice thought transformation. Hes a good example for us.
The great Indian sage Shantideva practiced in a similar way. In fact, the
other monks used to call him The One Who Does Three Things. What
three? Eat, sleep, and go to the toilet. When we study Guide to a Bodhisattvas
Way of Life, we can see what an accomplished practitioner he was. But in his
life, he was completely humble. Personally speaking, I admire humble practitioners the most. There are many reasons to be humble, and I cant see any
reasons to go around declaring oneself to be a realized being.
Having a simple lifestyle and humble appearance accords with the way
the Kadam geshes of Tibet practiced centuries ago. Its something for us to
emulate, for it will help us to give up the things that we think we need
comfort, praise, and reputation.
Outwardly, let me be simple in my practice, while inwardly, actualize
the depth of the diamond vehicle. The diamond vehicle is the Vajrayana.
Externally, we are simple, but internally, we practice the profound meditations of the Vajrayana. The bodhisattva practices of the Sutrayana are also
profound; we shouldnt think they are easy. For years practices such as equalizing and exchanging self for others and the tong-len practice of giving and
taking were not taught publicly because they were so profound. Even now,
we are instructed to do the taking and giving meditation secretly, without
telling others that we are doing it. We shouldnt make a big deal by telling
others, Im practicing taking and giving. I am taking on all of your suffering.
Arent I compassionate? The Eight Verses of Thought Transformation talk about
doing these practices secretly, in a humble way, without declaring to others
that one is doing them.
With a strong wish to practice the two stages. The practice of highest

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yoga tantra consists of two stages, the generation stage and the completion
stage. Inspire me to attain enlightenment quickly for the benet of all. By
practicing simply on the outside while inwardly intensely practicing the
bodhisattva path and the Vajrayana, may we quickly attain enlightenment.
We seek enlightenment not because it is fancy and the best but in order to
benet everybody. The reason that fully qualied disciples want to practice
tantra is that they want to attain enlightenment quickly because their bodhichitta is so strong. They nd other beings suffering so unbearable that
they want to eliminate their own obstacles in order to be of greatest benet
to others as quickly as possible. The best motivation for entering the
Vajrayana is this very intense compassion and bodhichitta.
Nowadays, in the West and also in Asia, many people lack that motivation
when they approach Vajrayana. They want to receive Vajrayana initiations to
get blessings, They seem to think that the less they understand, the more
blessing they receive; that the more exotic and incomprehensible a ceremony
is, the bigger the blessing. The more bells are rung, the more blessed water
they drink, the more rice is thrown, the greater the blessing. This is how spiritually uneducated people think.
In San Jose in 2001, His Holiness taught the Heart Sutra for three days and
on the fourth day gave a Medicine Buddha initiation. Several thousand more
people came for the Medicine Buddha initiation than for the Heart Sutra
teachings. His Holiness was not happy about that situation. He bluntly said
that it should be exactly the opposite, that more people should come for the
teachings and fewer should take the initiation. Why? Because everyone needs
to practice the three principal aspects of the path the determination to be
free, bodhichitta, and correct view. On the basis of establishing a rm foundation in the Dharma, those who are properly prepared can request and
receive tantric initiation for the deities that they wish to practice.

Verse 14: Relying on Tara
Divine Wisdom Mother Tara, you know everything about my lifemy ups
and downs, my good and bad. Think lovingly of me, my only mother.

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Thats an amazing thing to feel comfortable saying to someone. Usually, we
dont like being so open and vulnerable; we dont want others to know everything about us. We worry that they might criticize or judge us. If we think
about the Buddhas omniscient minds that they know everything going on
with us and still look at us with kindness then from whom are we trying to
hide things? How are we ever going to hide anything from a Buddha?
The bottom line is that each of us wants to be understood, accepted, and
loved, dont we? Underneath it all, we dont want to feel that we have to
hide our shortcomings or pretend to be something that were not. Basically,
we all want to be accepted even with our faults and imperfections. But how
often do we let people accept us? Sometimes, its hard even to let people
love us.
But here, opening up to Tara and accepting that she knows everything
about us and still accepts us is psychologically very healthy for us. Tara
knows all our ploys, our manipulations, our trips, the ways we hide things
from ourselves, the ways we hide things from others, the fronts and images
that we create, and she still loves us anyway. Its pretty powerful when you
think like that! Its also powerful for us to be totally open: Think lovingly
of me, my only mother. Tara already does this, but saying it reminds us that
she does.

Verse 15: Death and Rebirth in a Pure Land
I give myself and all who trust in me to you, Divine Wisdom Mother Tara.
Being completely open to you, let us be born in the highest pure land. Set me
there quickly with no births in between.
This verse leads us to look ahead and to prepare for our death and rebirth.
Most people dont like to think about death. They believe that if they think
about it, it will happen, but if they dont think about it, it wont. Thats not
very logical, is it? Personally speaking, when I rst met the Dharma and heard
teachers who spoke frankly about death, I was relieved. I had questions about
death and what happens after death but until then, I hadnt met anyone who
was comfortable talking about it. So I appreciated being able to discuss dying

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and deathunavoidable experiences that all of us will havehonestly with
people who had wisdom.
Why should we aspire to be reborn in a pure land after death? All the conditions there are conducive for practice, so attaining realizations comes more
easily. Everything in the environment reminds us of the Dharma, so we will
be able to stay focused and are less likely to be distracted from our spiritual
aspirations.
Sometimes we pray to be reborn with a precious human life and at other
times in a pure land such as Tushita, Sukhavati, or Akanishta. In the Six-Session Guru Yoga we aspire to be reborn in Shambhala. You may wonder: Why
do we pray for so many different rebirths in these various places? Were covering all our bases!
A precious human life in this world is the best basis for practicing highest yoga tantra, which, in turn, can bring disciples of great faculties to
enlightenment in this lifetime. But doing tantric practice properly requires
exceptional clarity and strength, and if we are not capable of doing tantric
practice or of doing it properly, we could instead be led astray by attachment
to the pleasures of this life. Even with a precious human life, we are pulled in
a lot of non-Dharma directions, as we know from our own experience. So
for some people, being born in a pure land, where the environment is more
conducive, is safer.
The beings born in some pure lands, such as Amitabhas Sukhavati, are not
necessarily out of samsara, nor have they necessarily realized emptiness when
they are born there. But through practicing under Amitabhas guidance, they
attain these realizations, become an arya, or noble one, and eventually attain
enlightenment. To be reborn in other pure lands, one already needs to be an
arya being. Birth in a pure land depends on our view and level of realization.
For a highly realized yogi, living on Planet Earth is like being in a pure land.
To a person with a pure mind, the surrounding environment appears pure.
Its important not to confuse pure lands with the Christian idea of
heaven. Furthermore, a pure land is not nirvana. Nirvana is the state in which
weve eliminated all our suffering and the origins of suffering. It is a mental
state. Were not born into nirvana. Rather, our mind transforms into the state
of nirvana. A person may initially attain nirvana while living in the human

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realm or in a pure land, but his body doesnt have to go anywhere because its
the mind that attains the state of nirvana.
If you feel more attracted to one pure land, focus your dedications to be
reborn there. Also, at the time of death, if theres a pure land that you have a
preference for, then pray, May I be reborn in that pure land or in any other
place where I can be of great benet to sentient beings.
Interestingly, bodhisattvas aspire, May I be reborn in the hell realms to
benet the sentient beings there. Are we able to pray for that? We may be
able to, as long as were in a comfortable and safe place when we make that
prayer. But imagine saying that with conviction when were dying. Our selfcentered thought would have a t: If I pray to be born in the hell realms to
benet sentient beings, it might actually happen. Oh no, I dont want that!
The self-centered mind behind that fear is so evident. It runs deep. By
repeatedly doing the series of meditations to develop bodhichitta, we can
chip away at that. Dont be discouraged when your mind becomes afraid of
suffering. It happens sometimes when doing the taking and giving meditation, too. When it does, we know the meditation is having an effect. Selfcenteredness and ignorance are afraid of being eliminated. Instead, we can
use that opportunity to recognize the I which is the negated object in the
emptiness meditation. The inherently existent I appears very clearly when
were afraid. Recognize it, and then do the four-point analysis to disprove
its existence.
I give myself and all who trust in me to you, Divine Wisdom Mother
Tara. With this powerful thought, we give ourselves to Tara, that is, to wisdom and compassion. This means that we make the development of these
and other spiritual qualities of foremost importance in our lives. We give not
only ourselves, but also all those who trust in us to Tara, that is, to our highest spiritual aims. At the time of death, clinging to the people we love wont
benet us or them. Separation is denite, and trying to resist the undeniable
is futile. So instead of clinging to dear ones, we let go of our attachment and
offer them to Tara. Taras protection, not our possessive clinging, will help
them. Wisdom and compassion will lead them to genuine happiness while
our grasping at them with attachment and jealousy wont. Entrusting them
to Tara, we can die, knowing that our dear ones are in good hands. Needless-

reflections on a song of longing for tara, the infallible

177

to-say, our relationships with them will be better if we relinquish, or at least
diminish, our attachment to them now. By not holding on to others as if they
were the ultimate cause of our happiness, well be able to appreciate and feel
closer to them now. Why? Because clinging, possessiveness, and jealousy
wont hinder our communication and sharing.
This verse speaks in particular about those who trust us. Those who trust
us include our relativesparents, siblings, and children and our friends.
But it doesnt stop there. Our colleagues, employers, or employees trust us to
be honest, responsible, and fair. Disciples trust their spiritual mentors to act
with integrity and to lead them on the path. Spiritual mentors trust their disciples to be sincere in their aspirations and to continue practicing.
The world functions based on sentient beings trusting and beneting
each other. Thus, maintaining trust in relationships is extremely important.
While we often focus on whether or not those we trust come through for us,
we need to expand our perspective to examine whether we are trustworthy
to those who count on us. Being worthy of others trust is an honor, and misusing others trust inicts a great deal of pain on them and creates the cause
for our own future suffering as well.
What constitutes being trustworthy? One element is taking anothers
interests and well-being to heart, cherishing them not because we can get
something from them but simply because they exist. If we manipulate others for our own selsh benet, clearly there is no reason for them to trust us.
When we use people to satisfy our egos hunger for pleasure or power, we
abuse their trust. For this reason, being mindful of our motivations when
relating to others is essential. Should our motivation become crooked due to
self-centeredness, one element of mindfulness practice is to recognize this
and straighten it.

Verse 16: Kindness Inspiring Practice
May the hook of your compassion and your skillful means transform my
mind into Dharma and transform the minds of all beings, whoever they are.
They have all been my mother, the mother of one unable to follow the Conquerors teachings.

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Meditating on the meaning of these verses isnt simply praying to Arya Tara
as an external being. Were trying to tap into our own Tara-nature, our Tarapotential, so that we can transform our minds into the Dharma. We want to
transform not only our own mind but also the minds of all beingsOsama
bin Ladens mind, George W. Bushs mind, our bosss mind, the minds of
those who are our friends and enemies, and the minds of strangers, animals,
and all other living beings. Why? Every person, whoever they are, has been
our mother. We have a very close link with each and every sentient being in
that theyve all been our mothers in many previous lives. One person is our
mother of this lifetime, but weve had beginningless mothers in beginningless lifetimes. All beings have been our mothers, and as our mother, they have
been kind to us.
Have we stopped to appreciate what our mother did? Who woke up every
few hours in the middle of the night for two years to feed us when we were
infants? Our parents cared for us when we were helpless infants and couldnt
even feed ourselves. Without their careor the care of whomever they asked
to look after uswe would not have survived.
Some people recoil, thinking, My mother was too busy working to take
care of me when I was young, or My mother was an alcoholic and beat me.
But the bottom line is that our mother gave us this body, this precious human
life. That alone constitutes tremendous kindness because without this body,
we wouldnt have the ability to practice the Dharma. Our parents are limited
beings controlled by afictions and karma, just as we are. They made mistakes, but they did what they could to care for us given their capabilities and
their personal situation. Instead of wishing they had done more for us, lets
appreciate all they did. Appreciating our own parents is important for being
a good parent ourselves.
One unable to follow the Conquerors teachings. All these beings have
been so kind to us throughout our beginningless lives and have given us so
much. Even in this life, weve received so much from other sentient beings.
Our ability to practice Dharma depends on the kindness of so many sentient
beings. Still, were unable to follow the Conquerors teachings in a perfect
way. Here we admit our own fallibility. While we aspire to practice the Buddhas teachings, we acknowledge that our practice is incomplete. We are com-

reflections on a song of longing for tara, the infallible

179

mitted to repaying the kindness of others, and the best way to do this is
through gaining all the realizations of the path up to Buddhahood. The wisdom, compassion, and skillful means we develop through practice will enable
us to benet sentient beings most effectively. The kindness others have
shown us inspires us to practice because from the depths of our heart we feel
connected to others and want to help them.
Saying we are unable to follow the Buddhas teachings isnt a statement
of low self-esteem. We dont hate ourselves or feel guilty because we havent
practiced the teachings better. Instead, we acknowledge the kindness others
have shown us, get in touch with our deep aspiration to become a Buddha,
and yet frankly admit our limitations that sometimes were lazy, rationalize our harmful actions, neglect our precepts, or are rude. Still, we aspire to
do better. We have condence in ourselves that we can enhance our good
qualities and subdue the harmful ones. Aware that we have Buddha-nature,
we dont fall into low self-esteem or self-hatred.
In another translation, this phrase appears as: My mothers, who do not
follow the Conquerors teachingsplease transform their minds into the
Dharma. With great compassion, wishing all sentient beings to be free from
all obscurations and sufferings and to have all joy and bliss, we aspire that
they may meet, have faith in, and practice the Dharma. Through this, may
the Dharma be totally integrated into their minds, transforming them, so
that they attain full enlightenment.

Verse 17: Dedication
By reciting this prayer three times a day and by remembering the Divine Wisdom Mother Tara, may I and all beings who are connected to me reach whatever pure land we wish.
Although Lama Lobsang Tenpey Gyaltsen recommends reciting this prayer
three times a day, I dont think thats a hard and fast rule or a denite guarantee to be reborn in the pure land. Its not the number of recitations that is
important, but their quality. Many verses that we say daily are recited three
times because that gives us the opportunity to do it at least once with con-

180

how to free your mind

centration and sincerity. Training our mind by generating the thoughts and
feelings expressed in this prayer creates the causes to be reborn in a pure
land. Thus, it is the mental transformation, not the recitations themselves,
that leads to rebirth in a pure land.
Here we dedicate the positive potential weve created from this recitation
and meditation so that we and all beings connected to usthose to whom we
are karmically close, such as teachers, students, relatives, friendsmay be
reborn in Sukhavati or in whatever pure land we wish. But when we think
about this more, arent we connected with all beings in one way or another?
For example, although we dont know the child working at the Nike factory
in South America who helped make our shoes, were connected to him.
Although we were born centuries after Catherine the Great and the anonymous serfs in her empire, arent we connected to all of them in that they
inuenced the development of Russia, a country with which our country has
relations?

Verse 18: Subduing the Four Negative Forces
May the Three Jewels and especially the Divine Wisdom Mother, whose
essence is compassion, hold me dear until I reach enlightenment. May I
quickly conquer the four negative forces.
Asking the Three Jewels and Tara to hold us dear is actually admonishing
ourselves to hold them dear. Theyre already holding us dear. We need to
regard Tara and the Triple Gem as rare and precious. Through this, we will
subdue the four negative forces the four maras. The rst mara is death
under the control of ignorance, the afictions, and karma. Stopping this
doesnt mean that we become immortal, but we do overcome painful death
under the control of ignorance. The second mara is the afictionsdisturbing attitudes and negative emotions, such as ignorance, anger, attachment,
pride, jealousy, laziness, resentment, and so forth. The third mara is the ve
contaminated aggregates the ve aggregates of body and mind upon which
the person, the I, is labeled: body, feelings, discriminations, volitional factors, and consciousness. The fourth negative force is external beings who

reflections on a song of longing for tara, the infallible

181

obstruct our practice. Another way of describing this fourth mara is our own
pride and arrogance that interfere with our practice.
A Song of Longing is one of my favorite recitations. Lama Lobsang
Tenpey Gyaltsen put into words very profound feelings that resonate within
me. We know that he had a close connection with Tara because his words are
so potent and bring forth such powerful feelings within us. These verses
point the way for us to train our minds. Now, lets put them into practice!





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Jonathan Sacks ::: Born: March 8, 1948; Occupation: Rabbi;
Menachem Mendel Schneerson ::: Born: April 18, 1902; Died: June 12, 1994; Occupation: Rabbi;
Harold S. Kushner ::: Born: 1935; Occupation: Rabbi;
Baal Shem Tov ::: Born: 1698; Died: May 22, 1760; Occupation: Rabbi;
Abraham ibn Ezra ::: Born: 1089; Died: 1167; Occupation: Rabbi;
Shmuley Boteach ::: Born: November 19, 1966; Occupation: Rabbi;
Shlomo Carlebach ::: Born: January 14, 1925; Died: October 20, 1994; Occupation: Rabbi;
Stephen Samuel Wise ::: Born: March 17, 1874; Died: April 19, 1949; Occupation: Rabbi;
Samson Raphael Hirsch ::: Born: June 20, 1808; Died: December 31, 1888; Occupation: Rabbi;
Manis Friedman ::: Born: 1946; Occupation: Rabbi;
Israel Meir Kagan ::: Born: February 6, 1838; Died: September 15, 1933; Occupation: Rabbi;
Leo Baeck ::: Born: May 23, 1873; Died: November 2, 1956; Occupation: Rabbi;
Norman Lamm ::: Born: December 19, 1927; Occupation: Rabbi;
Noah Weinberg ::: Born: February 16, 1930; Died: February 5, 2009; Occupation: Rabbi;
Rabbi Akiva ::: Born: 50; Died: 137;
Milton Steinberg ::: Born: November 25, 1903; Died: March 20, 1950; Occupation: Rabbi;
Rashi ::: Born: February 22, 1040; Died: July 13, 1105; Occupation: Rabbi;
Sherwin Wine ::: Born: January 25, 1928; Died: July 21, 2007; Occupation: Rabbi;
Abraham Isaac Kook ::: Born: September 8, 1865; Died: September 1, 1935; Occupation: Chief Rabbi;
Alexander Schindler ::: Born: 1925; Died: November 15, 2000; Occupation: Rabbi;
David Saperstein ::: Born: August 5, 1947; Occupation: Rabbi;
Nahmanides ::: Born: 1194; Died: 1270; Occupation: Rabbi;
Daniel Lapin ::: Born: January 1, 1947; Occupation: Rabbi;
Abraham Joshua Heschel ::: Born: January 11, 1907; Died: December 23, 1972; Occupation: Rabbi;
Abraham J. Twerski ::: Born: October 6, 1930; Occupation: Rabbi;
Immanuel Jakobovits, Baron Jakobovits ::: Born: February 8, 1921; Died: October 31, 1999; Occupation: Rabbi;
Meir Kahane ::: Born: August 1, 1932; Died: November 5, 1990; Occupation: Rabbi;
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https://tvtropes.org/pmwiki/pmwiki.php/WesternAnimation/RekkitRabbit
https://tvtropes.org/pmwiki/pmwiki.php/WesternAnimation/RhapsodyRabbit
https://tvtropes.org/pmwiki/pmwiki.php/WesternAnimation/RicochetRabbitAndDroopALongCoyote
https://tvtropes.org/pmwiki/pmwiki.php/WesternAnimation/RogerRabbitShorts
https://tvtropes.org/pmwiki/pmwiki.php/WesternAnimation/SuperRabbit
https://tvtropes.org/pmwiki/pmwiki.php/WesternAnimation/TheAdventuresOfTheAmericanRabbit
https://tvtropes.org/pmwiki/pmwiki.php/WesternAnimation/TheCurseOfTheWereRabbit
https://tvtropes.org/pmwiki/pmwiki.php/WesternAnimation/TheJackRabbitStoryEasterFever
https://tvtropes.org/pmwiki/pmwiki.php/WesternAnimation/TheWorldOfPeterRabbitAndFriends
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/AngryRabbit
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/ARabbitFilledNightmare
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/Crazyrabbits
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/Frenchrabbi
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/GastonRabbit
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/HouraiRabbit
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/InvisibleRabbit
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/KillerRabbit
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/MrHollowRabbit
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/Rabbitearsblog
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/RabbitRider
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/RabbitTopeBall
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/SailorGoldRabbit
https://en.wikiquote.org/wiki/Category:Rabbis
https://en.wikiquote.org/wiki/Category:Rabbis_from_Israel
https://en.wikiquote.org/wiki/Category:Rabbis_from_the_United_Kingdom
https://en.wikiquote.org/wiki/Category:Rabbis_from_the_United_States
https://en.wikiquote.org/wiki/File:Harvey_Rabbit_with_Christmas_tree_-_Reedville,_Oregon.JPG
https://en.wikiquote.org/wiki/File:Harvey_the_Giant_Rabbit_at_Harvey_Marine_-_Reedville,_Oregon.jpg
https://en.wikiquote.org/wiki/File:Stoat_killing_a_rabbit.jpg
https://en.wikiquote.org/wiki/File:Water,Rabbit,Deer.jpg
https://en.wikiquote.org/wiki/Hiawatha's_Rabbit_Hunt
https://en.wikiquote.org/wiki/Jojo_Rabbit
https://en.wikiquote.org/wiki/My_Friend_Rabbit
https://en.wikiquote.org/wiki/Rabbit
https://en.wikiquote.org/wiki/Rabbit-Proof_Fence_(film)
https://en.wikiquote.org/wiki/The_Adventures_of_the_American_Rabbit
https://en.wikiquote.org/wiki/The_World_of_Peter_Rabbit_and_Friends
https://en.wikiquote.org/wiki/Who_Framed_Roger_Rabbit
https://allpoetry.com/Rabbi-Adonim-Halevi
https://www.poetry-chaikhana.com/Poets/H/HeschelRabbi/index.html
The New Adventures of Winnie the Pooh (1988 - 1991) - Animated stories of the Hundred Acre Wood forest where Winnie The Pooh Bear, Piglet The Pig, Tigger The Tiger, Owl, Rabbit, Gopher, Mama Kanga, Baby Roo, Eeyore The Donkey, of course Christopher Robin have all the fun and magical adventures.
Adventures in Wonderland (1991 - 1995) -   A live-action tv series that aired on the original Disney Channel. Alice is a young girl who can travel through her mirror to Wonderlad, where she befriends a variety of characters: The Red Queen, the roller-skating White Rabbit, two rapping brothers Tweedle Dee and Dum, The Mad Hatter, March H...
Welcome to Pooh Corner (1983 - 1986) - Pooh Corner aired in 1983 as a live-action Winnie the Pooh show. The storyteller played by Laurie Main led you into the fantastic world of the Hundred Acre Woods. There you would meet with Pooh, Rabbit, Tigger, Kanga, Roo, Piglet, Eeyore, and Owl. The show was aired back-to-back with a similarly sty...
Maggie and the Ferocious Beast (1999 - 2001) - Maggie creates her own map of her imaginary world called Nowhere Land that, in reality, takes the characters nowhere. She imagines that characters Beast and Hamilton Hocks are her friends. The show also features friends like mice, cows, and rabbits.
Franklin (1997 - 2002) - The popular children's books, written by Paulette Bourgeois, come alive in this television series about a turtle named Franklin. Each episode has a story of Franklin and his friends. You'll meet his parents, Bear (his best friend), Goose, Beaver, Rabbit, Mr. Owl, Badger and Snail along with other an...
Maple Town (1986 - 1993) - Mapletown was about a town filled with animals. Rabbits, Bears, Foxes, etc. Wild Wolf was the antagonist in town.
Sam and Max Freelance Police (1997 - 1998) - Though it was originally a comic book, the story is about a crime fighting dog named Sam, and his psychotic rabbit pal, Max. This show premiered on Fox Kids for a year because of the airing of the new Fox Family Channel.
Wizbit (1985 - 1987) - BBC TV show staring Paul Daniels, a talking yellow hat and a 7ft tall character called wooly rabbit..
Alice in Wonderland (1983 - 1984) - A retelling of Lewis Carroll's classic tale of the young girl Alice, who follows a white rabbit into a hole, only to find herself in Wonderland, where she meets many interesting characters, both the mysterious Cheshire Cat and the terrible Queen of Hearts.
Uncle Croc's Block (1975 - 1976) - Uncle Croc's Block was a ferocious lampooning of other children's shows, with Charles Nelson Riley playing the disgruntled titular part, who hated his job as a children's show host. Also featured were Alfie Wise as his sidekick Mr. Rabbit Ears and Jonathan Harris as the show's director Basil Bitterb...
Yin Yang Yo! (2006 - 2009) - Yin Yang Yo! is the most popular Disney/Jetix cartoon that started in 2006. It revolves eleven-year-old rabbits Yin and Yang trained by Master Yo to defeat evil with Woo Foo. The show was created by Bob Boyle II, who also created Wow! Wow! Wubbzy!
Rayman: The Animated Series (1999 - 2000) - Based on the hit video game by UBI Soft Entertainment. Rayman now becomes the star on the own CGI animated series with new friends such as Lac-Mac the blue rabbit, Betina, Kookie the dog, and so on.. Unfortunately, Only four episodes were created and was canceled. Rayman was first aired on YTV in Ca...
The World of Peter Rabbit and Friends (1992 - 1994) - The magic world of Peter Rabbit and friends is about a young naughty rabbit named Peter who ends up in trouble with Mr McGregor and ruining his garden. Also followed by other animals adventures too in their humanine world.
A Dark Rabbit has Seven Lives (2011 - 2011) - Taito has been really sleepy lately, and keeps dreaming of a female vampire who says she has given him her "poison." Sometimes he even thinks he hears her voice when he's awake. But after surviving an accident that should have killed him, Taito's world changes drastically and he realizes that his dr...
Milo (2003 - 2005) - Milo is a funny young rabbit with human characteristics similar to those of a 6 years-old child at whom his stories are aimed. Milos adventures illustrate a typical child in his everydays life: the games, the feelings, the new experiences, the dreams and small kids dramas. His play-friend Judith...
My Friend Rabbit (2007 - 2008) - My Friend Rabbit is a show about friendship, particularly the friendship between Mouse and Rabbit. These two buddies and their friends don't think about the past or the future too much, but focus most of their boundless energy on enjoying the moment.
Burnnie the Bunnie: Tails from the Light Side (2008 - Current) - a Christian non-profit television ministry operating out of Sioux Falls, South Dakota. It features a rabbit named Burnnie T. Bunnie, who means well, but is very mischievous and naive, and constantly gets into trouble unwittingly. However, he has lots of loyal friends to keep him in line. He learns a...
Nature Cat (2015 - 2020) - Nature Cat follow the adventures of a house cat named Fred. When his owners leave for the day, he becomes the outdoor expert Nature Cat. He and his friends Hal the dog, Daisy the rabbit, and Squeeks the mouse learn about all of nature all over the world.
Max & Ruby (2002 - 2011) - a Canadian animated children's television series based on the book series by Rosemary Wells. In Canada, the series debuted on Treehouse TV on May 3, 2002,[2] and in the United States, the series premiered on Nick Jr. on October 21, 2002,Max & Ruby is about two rabbits; Max, a rambunctious and determ...
The Bugs Bunny Show (1960 - 2000) - "On with the show, this is it!" Get ready for some real fun with Bugs and his Looney Tunes pals on The Bugs Bunny Show. The show that stars that Oscar-winning rabbit Bugs Bunny along with a handful of other characters from the Looney Tunes including: Daffy Duck, Porky Pig, Elmer Fudd, Wile E. Coyote...
Brandy & Mr. Whiskers (2004 - 2006) - A pampered yet spunky dog and a hyperactive rabbit who get stuck in the Amazon Rainforest together.
Miffy and Friends (2003 - 2007) - The series focuses on the life of young rabbit Miffy. It is presented in a storybook style, with narration by Canadian actress/singer Cyd Vandenberg explaining the actions of non-speaking Miffy and her friends. In the United States, the series aired on Noggin (now Nick Jr.) from April 7, 2003[4] to...
Kate & Mim-Mim (2014 - 2018) - Five year-old Kate has lots of adventures with her toy bunny rabbit, Mim-Mim. Kate heads to the imaginary land of Mimiloo to spend time with her friends when she has problems at home.
Atkinson Film-Arts' Cartoon Classics (1985 - 1987) - A special series of 4 adaptations produced for CTV by Atkinson Film-Arts, made between 1985-87. The programs were: The Brothers Grimm's "Rumpelstiltskin" (1985), Margery Williams' "The Velveteen Rabbit" (1985), and two Hans Christian Anderson stories: "The Tin Soldier" (1986) and "The Nightingale" (...
Oswald the Lucky Rabbit (1927 - 1945) - Oswald Cartoons
My Friend Rabbit (2007 - 2010) - My Friend Rabbit
Who Framed Roger Rabbit?(1988) - Toon star Roger Rabbit is worried that his wife Jessica is in love with someone else, so the studio hires detective Eddie Valiant to spy on her. But the stakes are quickly raised when Marvin Acme is found dead and Roger is the prime suspect. Groundbreaking interaction between the live and animated c...
The Velveteen Rabbit(1985) - Velvee, a stuffed bunny toy, is given to young Robert for Christmas. Soon, Velvee becomes loved best of all out of all of Robert's toys. But when Robert takes ill, everything he's come into contact with must be destroyed -- so it's up to the Nursery Fairy to rescu
Watership Down(1978) - The home of a colony of rabbits is threatened with destruction by human developers. Hoping to escape and to save their community, the rabbits, led by Hazel and Fiver, seek out a safe place to set up a new warren.
Alice in Wonderland(1951) - A young girl named Alice dreams of a world where everything that shouldn't be, should. She follows a white rabbit down a hole into Wonderland. Her curiousity only finds her farther and farther away from home.
Winnie the Pooh and Tigger Too (1974)(1974) - "Tigger's exuberant jumping and bouncing is driving everyone crazy in the Hundred Acre Wood. Rabbit discovers a cure that turns out to increase his antics, not lessen them and poor Tigger gets stuck in a tree."
Coonskin(1975) - A VERY controversial film by Ralph Bakshi ( Fritz the Cat, Heavy Traffic), that is a violent , sexual retelling of Uncle Remus and the Brer Rabbit stories. The film stars Phillip Micheal Thomas, Scatman Crothers, and Barry White, and begins as Philip Micheal Thomas Character is locked up in jail wi...
Bunnicula, the Vampire Rabbit(1982) - After their family takes in a new pet bunny and vegetables start appearing, drained of all their juices, Chester the cat and Harold the dog come to the conclusion that the new bunny, Bunnicula, must be a vampir
Winnie the Pooh and the Blustery Day(1968) - It's "Winds Day" in the Hundred Acre Wood, and everyone is wondering when it will end. Pooh visits Piglet, Rabbit, Eeyore, and Owl, but soon Owl's house crashes, and Eeyore is put in charge of finding a new one for him. Meanwhile, Tigger warns Pooh there could be heffalumps and woozles out to steal...
Winnie the Pooh and the Honey Tree(1966) - In the first Winnie the Pooh featurette, we find Pooh doing his best at wanting to find honey. Some of the following methods he uses include an exercise routine, a balloon and a mud disguse to reach a honey tree, (he never succeeds, unfortunately) and of course, going to Rabbit's house, but he canno...
Adventures of the American Rabbit(1986) - Adventures of the American Rabbit (released in the UK as simply The American Rabbit) was an animated film released in 1986 by Clubhouse Pictures an
Bugs Bunny's 3rd Movie - 1001 Rabbit Tales(1982) - Bugs bunny tells fairy tale stories with the loone
Cannon Movie Tales: Puss In Boots(1988) - A cat belonging to a poor miller's son thinks up a great plan for bringing a title, wealth, and marriage for his owner. He begins to carry it out, using a few birds and rabbits as gifts for the king, his own wit, and a pair of boots that make him appear human when he puts them on. However, his owner...
Night of the Lepus(1972) - A Group of Ranchers and Scienetist, must deal with A pack of giant,mutated,rabbits,intent on destroying anyone,or anything,that gets in their way.Starring Stuart Whitman,Janet Leigh,and Rory Calhoun.
The Frisco Kid(1979) - Gene Wilder takes his most unusual role, a naive 19th-century rabbi sent from his native Poland to the fledgling Jewish community in San Francisco, in this warm-hearted comic adventure. The trusting soul is easy prey for the con men and criminals who prey on the immigrants arriving in the Philadelph...
8 Mile(2002) - The setting is Detroit in 1995. The city is divided by 8 Mile, a road that splits the town in half along racial lines. A young white rapper, Jimmy "B-Rabbit" Smith Jr summons strength within himself to cross over these arbitrary boundaries to fulfill his dream of success in hip hop. With future and...
The Commitments(1991) - In the working class section of Northern Dublin, young Jimmy Rabbitte was always focused on the music business (at least in the matters of retail) and has very high aspirations of managing the world's greatest band...the only thing is he has one kind of music in mind: soul. After countless audition...
Roger Rabbit and the Secrets of Toon Town(1988) - Behind the scenes special that aired on CBS. The documentary special was hosted by Johann
What now caper(1989) - In 1989 roger rabbit wa
Roller Coaster Rabbit(1990) - Roller Coaster Rabbit (1990) is the second of the Roger Rabbit short films. Created by Disney Enterprises and Amblin Entertainment this next short features our hero at the fair with Baby Herman and Mrs. Herman (Baby Herman's mother). Baby Herman loses his red balloon and Roger goes to get him a new...
Trail Mix-Up(1993) - Trail Mix-Up (1993) is the third and so far last in the Roger Rabbit shorts series. Produced and created by Disney Enterprises and Amblin Entertainment, the short features Roger Rabbit, Baby Herman and Mrs. Herman at the park setting up camp. Mrs. Herman plans to go hunting and leaves Roger in charg...
Zootopia(2016) - In a city inhabited by anthropomorphic animals who have abandoned traditional predator/prey roles in favor of civilized coexistence, uptight rabbit police officer Judy Hopps is forced to work with charismatic fox con artist Nick Wilde to crack a major case involving the mysterious disappearance of s...
Bambi(1942) - One day a doe gives birth to a fawn named Bambi who will become the new prince of the forest after his father. He becomes best friends with a rabbit named Thumper and becomes very attached to his mother. After his mother is shot and killed by hunters during the winter, Bambi and his father go on a j...
Celia(1989) - In 1950s Melbourne, a young girl whose grandmother has died starts confusing reality with fantasy amid the anti-Communist fear and the Victoria state government's trying to stamp out the rabbit plague and ends up committing a violent act.
The First Easter Rabbit(1976) - The First Easter Rabbit is a 1976 animated Easter special, seen on NBC and later CBS. Created by Rankin/Bass, it tells the story of the Easter Bunny's origin and is loosely based on The Velveteen Rabbit, a children's book by Margery Williams. Burl Ives did the narration of this special which also fe...
Donnie Darko(2001) - A troubled teenager is plagued by visions of a large bunny rabbit that manipulates him to commit a series of crimes, after narrowly escaping a bizarre accident.
Wallace & Gromit: The Curse of the Were-Rabbit(2005) - Tottington Hall's annual Giant Vegetable Competition is approaching. The winner of the competition will win the coveted Golden Carrot Award. All are eager to protect their vegetables from damage and thievery by rabbits until the contest, and Wallace and Gromit are cashing in by running a vegetable s...
Rabbit Test(1978) - Lionel's life turns around after a one-night stand on top of a pinball table... he becomes the world's first pregnant man!
From The Hip(1987) - Apprentice lawyer Robin "Stormy" Weathers turns a civil suit into a headline grabbing charade. He must re-examine his scruples after his shenanigans win him a promotion in his firm, and he must now defend a college professor who is apparently guilty of murder.
Peter Rabbit(2018) - Based on the fairy tale of the same name, Flopsy, Mopsy, Cottontail, and their leader Peter like to cause trouble for old Mr. McGregor in his garden. When the old man passes away Peter brings in his great-nephew but soon learns from him that the antics of himself and his siblings are causing great a...
https://myanimelist.net/manga/21629/Honey_Rabbit
https://myanimelist.net/manga/23816/Heart_no_Kuni_no_Alice__My_Fanatic_Rabbit
https://myanimelist.net/manga/80715/Battle_Rabbits
Alice in Wonderland (1999) ::: 6.4/10 -- PG | 2h 30min | Adventure, Comedy, Family | TV Movie 28 February 1999 -- Alice falls down a rabbit hole, and finds herself in Wonderland, a fantasy land of strange characters and ideas. Director: Nick Willing Writers: Lewis Carroll (novel), Peter Barnes (teleplay)
Donnie Darko (2001) ::: 8.0/10 -- R | 1h 53min | Drama, Mystery, Sci-Fi | 19 January 2001 (Mexico) -- After narrowly escaping a bizarre accident, a troubled teenager is plagued by visions of a man in a large rabbit suit who manipulates him to commit a series of crimes. Director: Richard Kelly Writer:
God on Trial (2008) ::: 7.7/10 -- 1h 26min | Drama, War | TV Movie 9 November 2008 -- Awaiting their inevitable deaths at one of the worst concentration camps, a group of Jews make a rabbinical court to decide whether God has gone against the Holy Covenant and if He is the one guilty for their suffering. Director: Andy De Emmony (as Andy de Emmony) Writer: Frank Cottrell Boyce
Harvey (1950) ::: 7.9/10 -- Approved | 1h 44min | Comedy, Drama, Fantasy | 21 December 1950 (USA) -- Due to his insistence that he has an invisible six foot-tall rabbit for a best friend, a whimsical middle-aged man is thought by his family to be insane - but he may be wiser than anyone knows. Director: Henry Koster Writers:
Jojo Rabbit (2019) ::: 7.9/10 -- PG-13 | 1h 48min | Comedy, Drama, War | 8 November 2019 (USA) -- A young boy in Hitler's army finds out his mother is hiding a Jewish girl in their home. Director: Taika Waititi Writers: Christine Leunens (based upon the book 'Caging Skies' by), Taika
Miss Potter (2006) ::: 6.9/10 -- PG | 1h 28min | Biography, Drama, Romance | 9 March 2007 (USA) -- The story of Beatrix Potter, the author of the beloved and best-selling children's book, "The Tale of Peter Rabbit", and her struggle for love, happiness, and success. Director: Chris Noonan Writer:
Once Upon a Time in Wonderland ::: TV-PG | 42min | Adventure, Drama, Fantasy | TV Series (2013-2014) Episode Guide 13 episodes Once Upon a Time in Wonderland Poster -- In Victorian England, the young and beautiful Alice tells a tale of a strange new land that exists on the other side of a rabbit hole. Creators: Jane Espenson, Zack Estrin, Adam Horowitz | 1 more credit
Once Upon a Time in Wonderland ::: TV-PG | 42min | Adventure, Drama, Fantasy | TV Series (20132014) -- In Victorian England, the young and beautiful Alice tells a tale of a strange new land that exists on the other side of a rabbit hole. Creators: Jane Espenson, Zack Estrin, Adam Horowitz | 1 more credit
Peter Rabbit (2018) ::: 6.6/10 -- PG | 1h 35min | Adventure, Comedy, Family | 9 February 2018 (USA) -- Feature adaptation of Beatrix Potter's classic tale of a rebellious rabbit trying to sneak into a farmer's vegetable garden. Director: Will Gluck Writers: Rob Lieber (screen story by), Will Gluck (screen story by) | 3 more
Rabbit Hole (2010) ::: 7.0/10 -- PG-13 | 1h 31min | Drama | 28 January 2011 (USA) -- Life for a happy couple is turned upside down after their young son dies in an accident. Director: John Cameron Mitchell Writers: David Lindsay-Abaire (screenplay), David Lindsay-Abaire (based on his
Rabbit-Proof Fence (2002) ::: 7.4/10 -- PG | 1h 34min | Adventure, Biography, Drama | 31 January 2003 (USA) -- In 1931, three half-white, half-Aboriginal girls escape after being plucked from their houses to be trained as domestic staff, and set off on a journey across the Outback. Director: Phillip Noyce Writers:
Reality (2012) ::: 6.8/10 -- R | 1h 56min | Comedy, Drama | 28 June 2013 (Canada) -- Luciano is a charming fishmonger whose unexpected and sudden obsession with being a contestant on a reality show leads him down a rabbit hole of skewed perceptions and paranoia. Director: Matteo Garrone Writers:
Song of the South (1946) ::: 7.1/10 -- G | 1h 34min | Animation, Comedy, Family | 20 November 1946 (USA) -- The kindly story-teller Uncle Remus tells a young boy stories about trickster Br'er Rabbit, who outwits Br'er Fox and slow-witted Br'er Bear. Directors: Harve Foster, Wilfred Jackson Writers:
Super Dark Times (2017) ::: 6.6/10 -- Not Rated | 1h 43min | Crime, Drama, Horror | 29 September 2017 (USA) -- Teenagers Zach and Josh have been best friends their whole lives, but when a gruesome accident leads to a cover-up, the secret drives a wedge between them and propels them down a rabbit hole of escalating paranoia and violence. Director: Kevin Phillips Writers:
The Commitments (1991) ::: 7.6/10 -- R | 1h 58min | Comedy, Drama, Music | 13 September 1991 (USA) -- Jimmy Rabbitte, an unemployed Dublin boy, decides to put together a soul band made up entirely of the Irish working class. Director: Alan Parker Writers: Roddy Doyle (novel), Dick Clement (screenplay) | 2 more credits
The Frisco Kid (1979) ::: 6.4/10 -- PG | 1h 59min | Adventure, Comedy, Drama | 13 July 1979 (USA) -- A Polish rabbi wanders through the Old West on his way to lead a synagogue in San Francisco. On the way he is nearly burnt at the stake by Indians and almost killed by outlaws. Director: Robert Aldrich Writers: Michael Elias, Frank Shaw Stars:
The Mad Adventures of Rabbi Jacob (1973) ::: 7.4/10 -- Les aventures de Rabbi Jacob (original title) -- The Mad Adventures of Rabbi Jacob Poster -- A bigoted Frenchman finds himself forced to impersonate a popular rabbi while on the run from a group of assassins - and the police. Director: Grard Oury Writers:
The Tenant (1976) ::: 7.7/10 -- Le locataire (original title) -- The Tenant Poster -- A bureaucrat rents a Paris apartment where he finds himself drawn into a rabbit hole of dangerous paranoia. Director: Roman Polanski Writers:
They Call Me Trinity (1970) ::: 7.5/10 -- Lo chiamavano Trinit... (original title) -- They Call Me Trinity Poster A lazy, unorthodox gunfighter and his portly, horse-thieving brother defend a Mormon settlement from a land-grabbing Major, a Mexican bandit, and their henchmen. Director: Enzo Barboni (as E.B. Clucher) Writers: Enzo Barboni (story and screenplay) (as E.B. Clucher), Gene Luotto (dialogue)
Wallace & Gromit: The Curse of the Were-Rabbit (2005) ::: 7.4/10 -- The Curse of the Were-Rabbit (original title) -- Wallace & Gromit: The Curse of the Were-Rabbit Poster -- Wallace and his loyal dog, Gromit, set out to discover the mystery behind the garden sabotage that plagues their village and threatens the annual giant vegetable growing contest. Directors: Steve Box, Nick Park Writers:
Watership Down (1978) ::: 7.6/10 -- PG | 1h 31min | Animation, Adventure, Drama | 1 November 1978 (USA) -- Hoping to escape destruction by human developers and save their community, a colony of rabbits, led by Hazel and Fiver, seek out a safe place to set up a new warren. Directors: Martin Rosen, John Hubley (uncredited) Writers: Richard Adams (novel), Martin Rosen Stars:
Who Framed Roger Rabbit (1988) ::: 7.7/10 -- PG | 1h 44min | Animation, Adventure, Comedy | 22 June 1988 (USA) -- A toon-hating detective is a cartoon rabbit's only hope to prove his innocence when he is accused of murder. Director: Robert Zemeckis Writers: Gary K. Wolf (novel), Jeffrey Price (screenplay) | 1 more credit
https://jazzjackrabbit.fandom.com
https://adamlambert.fandom.com/wiki/Down_the_Rabbit_Hole
https://alice.fandom.com/wiki/Rabbit_doll
https://alice.fandom.com/wiki/White_Rabbit
https://aliceinwonderland.fandom.com/wiki/The_White_Rabbit
https://aliens.fandom.com/wiki/Endorian_Rabbit
https://allthetropes.fandom.com/wiki/Down_the_Rabbit_Hole
https://ancardia.fandom.com/wiki/Rabbit_knife
https://animanga.fandom.com/wiki/Battle_Rabbits
https://aqua-teen-hunger-force.fandom.com/wiki/Rabbit,_Not_Rabbot
https://bandai.fandom.com/wiki/Rider_Hero_Series_Kamen_Rider_Build_(RabbitTank_Form)
https://batman.fandom.com/wiki/White_Rabbit
https://bettyboop.fandom.com/wiki/Who_Framed_Roger_Rabbit
https://britishwildlife.fandom.com/wiki/European_Rabbit
https://britishwildlife.fandom.com/wiki/Rabbit
https://brothersinarms.fandom.com/wiki/The_Rabbit_Hole
https://cartoonnetwork.fandom.com/wiki/Ricochet_Rabbit_&_Droop-a-long
https://catscafe.fandom.com/wiki/Rabbit
https://catscafe.fandom.com/wiki/Rabbit's_Mom_Comes_to_the_Cafe?
https://characters.fandom.com/wiki/American_Rabbit/Rob_Rabbit
https://characters.fandom.com/wiki/Benjamin_Rabbit
https://characters.fandom.com/wiki/Benny_Rabbit
https://characters.fandom.com/wiki/Br%27er_Rabbit
https://characters.fandom.com/wiki/Br'er_Rabbit
https://characters.fandom.com/wiki/Bunny_Rabbit
https://characters.fandom.com/wiki/Cream_the_Rabbit
https://characters.fandom.com/wiki/Jack_Rabbit
https://characters.fandom.com/wiki/Jessica_Rabbit
https://characters.fandom.com/wiki/Message_Wall:RRabbit42
https://characters.fandom.com/wiki/Message_Wall:RRabbit42?threadId=4400000000000054642
https://characters.fandom.com/wiki/Miss_Rabbit
https://characters.fandom.com/wiki/Oswald_the_Lucky_Rabbit
https://characters.fandom.com/wiki/Peter_Rabbit
https://characters.fandom.com/wiki/Rabbi_Hyman_Krustofsky
https://characters.fandom.com/wiki/Rabbit_(Debbie_and_Friends)
https://characters.fandom.com/wiki/Rabbits_(Elmo%27s_World)
https://characters.fandom.com/wiki/Rabbits_(Elmo's_World)
https://characters.fandom.com/wiki/Rabbits,_Raccoons_and_Birds
https://characters.fandom.com/wiki/Rabbits_(Songzies)
https://characters.fandom.com/wiki/Rabbit_(Winnie_the_Pooh)
https://characters.fandom.com/wiki/Rancid_Rabbit
https://characters.fandom.com/wiki/Reader_Rabbit
https://characters.fandom.com/wiki/Robbie_the_Rabbit
https://characters.fandom.com/wiki/Roger_Rabbit
https://characters.fandom.com/wiki/Rosie_the_Rabbit
https://characters.fandom.com/wiki/Trix_Rabbit
https://characters.fandom.com/wiki/Walt_(The_Adventures_of_the_American_Rabbit)
https://characters.fandom.com/wiki/Were-Rabbit
https://characters.fandom.com/wiki/White_Rabbit
https://characters.fandom.com/wiki/White_Rabbit_(Disney)
https://cubelife-archive.fandom.com/wiki/Rabbit
https://dark-deception-game.fandom.com/wiki/Lucky_the_Rabbit
https://dark-deception-game.fandom.com/wiki/Robbie_the_Rabbit
https://dc.fandom.com/wiki/Batwoman_(TV_Series)_Episode:_The_Rabbit_Hole
https://dc.fandom.com/wiki/Gotham_(TV_Series)_Episode:_Mad_City:_Follow_the_White_Rabbit
https://disney.fandom.com/wiki/Who_Framed_Roger_Rabbit
https://dreamfiction.fandom.com/wiki/List_of_RabbitFilmMaker_requests_(fictional)
https://dreamfiction.fandom.com/wiki/Rabbit_(2018_film)
https://dreamfiction.fandom.com/wiki/The_Adventures_of_Brer_Rabbit
https://ecovillage.fandom.com/wiki/Dancing_Rabbit
https://elderscrolls.fandom.com/wiki/Frabbi
https://elderscrolls.fandom.com/wiki/Rabbit_Haunch
https://elderscrolls.fandom.com/wiki/Rabbit_(Online)
https://elderscrolls.fandom.com/wiki/Rabbit_(Skyrim)
https://elderscrolls.fandom.com/wiki/Raw_Rabbit_Leg
https://elderscrolls.fandom.com/wiki/S'rabbi
https://elinor-wonders-why.fandom.com/wiki/Elinor_Rabbit
https://epicmickey.fandom.com/wiki/Oswald_the_Lucky_Rabbit
https://fanfiction.fandom.com/wiki/Cream_the_Rabbit
https://fanfiction.fandom.com/wiki/Down_the_Rabbit_Hole_(Alice_version)_(My_version)
https://fanfiction.fandom.com/wiki/Down_the_Rabbit_Hole_(Amy_Rose_version)
https://fanfiction.fandom.com/wiki/Down_the_Rabbit_Hole_(Anna_version)
https://fanfiction.fandom.com/wiki/Down_the_Rabbit_Hole_(Bushroot,_Liquidator,_Megavolt,_and_Quackerjack_version)
https://fanfiction.fandom.com/wiki/Down_the_Rabbit_Hole_(Fearsome_Five_version)
https://fanfiction.fandom.com/wiki/Down_the_Rabbit_Hole_(Kairi_version)
https://fanfiction.fandom.com/wiki/Down_the_Rabbit_Hole_(Kilala_Reno_version)
https://fanfiction.fandom.com/wiki/Down_the_Rabbit_Hole_(Lilo_version)
https://fanfiction.fandom.com/wiki/Down_the_Rabbit_Hole_(Merida_version)
https://fanfiction.fandom.com/wiki/Down_the_Rabbit_Hole_(Minnie_version)
https://fanfiction.fandom.com/wiki/Down_the_Rabbit_Hole_(Namine_version)
https://fanfiction.fandom.com/wiki/Down_the_Rabbit_Hole_(Olivia_version)
https://fanfiction.fandom.com/wiki/Down_the_Rabbit_Hole_(Olivia_version_2)
https://fanfiction.fandom.com/wiki/Down_the_Rabbit_Hole_(Rapunzel_version)
https://fanfiction.fandom.com/wiki/Down_the_Rabbit_Hole_(Susan_Test_version)
https://fanfiction.fandom.com/wiki/Down_the_Rabbit_Hole_(Viper_version)
https://fanfiction.fandom.com/wiki/Down_the_Rabbit_Hole_(Wendy_version)
https://fanfiction.fandom.com/wiki/How_Rabbids_Go_Home_Should_Have_Ended
https://fanfiction.fandom.com/wiki/Rabbit
https://fanfiction.fandom.com/wiki/Rabbit_(100_Acre_Wood_series)
https://fanfiction.fandom.com/wiki/Roger_Rabbit_2
https://fanfiction.fandom.com/wiki/Silly_Rabbits!
https://fearlessdivaproductions.fandom.com/wiki/Down_the_Rabbit_Hole
https://ffxiclopedia.fandom.com/wiki/Alabaster_Rabbit_(MON)
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https://ffxiclopedia.fandom.com/wiki/Arrabbiata
https://ffxiclopedia.fandom.com/wiki/Arrabbiata_+1
https://ffxiclopedia.fandom.com/wiki/Black_Rabbit_Tail
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https://ffxiclopedia.fandom.com/wiki/Onyx_Rabbit_(MON)
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https://ficreation.fandom.com/wiki/Wallace_&_Gromit:_The_Curse_of_the_Were-Rabbit_(video_game)
https://fireemblem.fandom.com/wiki/Regal_Rabbits
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https://hero108.fandom.com/wiki/Rabbit_Castle
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https://jazzjackrabbit.fandom.com/wiki/Jazz_Jackrabbit
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https://jazzjackrabbit.fandom.com/wiki/Jazz_Jackrabbit_(1994)/Holiday_Hare_95
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https://jazzjackrabbit.fandom.com/wiki/Jazz_Jackrabbit_(GBA)
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https://jazzjackrabbit.fandom.com/wiki/Jazz_Jackrabbit_Wiki
https://jazzjackrabbit.fandom.com/wiki/Jazz_Jackrabbit_Wiki:About
https://jazzjackrabbit.fandom.com/wiki/Local_Sitemap
https://jazzjackrabbit.fandom.com/wiki/Lori_Jackrabbit
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https://jujutsu-kaisen.fandom.com/wiki/Rabbit_Escape
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https://list.fandom.com/wiki/Dolores_(Who_Framed_Roger_Rabbit)
https://list.fandom.com/wiki/The_Dip_(Who_Framed_Roger_Rabbit)
https://list.fandom.com/wiki/Walt_(The_Adventures_of_the_American_Rabbit)
https://logos.fandom.com/wiki/Looney_Tunes:_Rabbits_Run
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https://logos.fandom.com/wiki/Peter_Rabbit_(TV_series)
https://logos.fandom.com/wiki/Rabbids_Invasion
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https://moviedatabase.fandom.com/wiki/Jack_Rabbit_Slim's
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https://mtg.fandom.com/wiki/Rabbit
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https://newlooneytunes.fandom.com/wiki/Rabbits_of_the_Lost_Ark
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https://niche.fandom.com/wiki/Crabbit
https://niche.fandom.com/wiki/Rabbil
https://nintendo3ds.fandom.com/wiki/Rabbids:_Travel_in_Time_3D
https://nintendo.fandom.com/wiki/Bugs_Bunny:_Rabbit_Rampage
https://nintendo.fandom.com/wiki/Mario_+_Rabbids_Kingdom_Battle
https://nintendo.fandom.com/wiki/Mario_+_Rabbids:_Kingdom_Battle
https://nintendo.fandom.com/wiki/Rabbids_Land
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https://nintendo.fandom.com/wiki/Rayman_Raving_Rabbids
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https://nintendo.fandom.com/wiki/The_Rub_Rabbits!
https://nintendo.fandom.com/wiki/Who_Framed_Roger_Rabbit
https://non-aliencreatures.fandom.com/wiki/Mutant_Rabbit_(Johnny_Bravo)
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https://onceuponatime.fandom.com/wiki/Down_the_Rabbit_Hole
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https://onceuponatime.fandom.com/wiki/Rabbit_Holes
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https://starveiopro.fandom.com/wiki/Rabbit
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https://sylvanianfamilies.fandom.com/wiki/Chocolate_Rabbit_Family
https://sylvanianfamilies.fandom.com/wiki/Snow_Rabbit_Family
https://talismanonline.fandom.com/wiki/Moon_Rabbit_(NPC)
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https://ultimatepopculture.fandom.com/wiki/Vanilla_the_Rabbit
https://villains.fandom.com/wiki/Adolf_Hitler_(Jojo_Rabbit)
https://villains.fandom.com/wiki/A.O._Neville_(Rabbit-Proof_Fence)
https://villains.fandom.com/wiki/Rabbit_of_Caerbannog
https://wallaceandgromit.fandom.com/wiki/The_Curse_of_the_Were-Rabbit
https://wallaceandgromit.fandom.com/wiki/Were-Rabbit
https://walterlantz.fandom.com/wiki/List_of_Oswald_the_Lucky_Rabbit_shorts
https://wikis.fandom.com/wiki/Rabbids_Invasion_(2013_TV_series)
https://wikis.fandom.com/wiki/Rabbids_Invasion_(2013_TV_series)?
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Beastars 2nd Season -- -- Orange -- 12 eps -- Manga -- Slice of Life Psychological Drama Shounen -- Beastars 2nd Season Beastars 2nd Season -- "Beastar"—a title awarded to beasts who prove their excellence through fighting inequality to unite carnivores and herbivores in an anthropomorphic animal society. Cherryton Academy has gone five years without one such leader. However, following the murder of an alpaca within the school boundaries, the growing tension between the different species poses a greater need for a Beastar to ensure peace and harmony. -- -- When Louis, the prime candidate for this prestigious role, rejects the offer and leaves the academy, the student council declares to honor any student who captures the culprit of the aforementioned murder as Beastar. Meanwhile, Legoshi's sense of duty as a strong wolf who must protect the weak pushes him to investigate the incident. To further complicate his life, he struggles to manage his complex feelings for the white rabbit, Haru. -- -- 223,463 8.06
Beastars -- -- Orange -- 12 eps -- Manga -- Slice of Life Psychological Drama Shounen -- Beastars Beastars -- In a civilized society of anthropomorphic animals, an uneasy tension exists between carnivores and herbivores. At Cherryton Academy, this mutual distrust peaks after a predation incident results in the death of Tem, an alpaca in the school's drama club. Tem's friend Legoshi, a grey wolf in the stage crew, has been an object of fear and suspicion for his whole life. In the immediate aftermath of the tragedy, he continues to lay low and hide his menacing traits, much to the disapproval of Louis, a red deer and the domineering star actor of the drama club. -- -- When Louis sneaks into the auditorium to train Tem's replacement for an upcoming play, he assigns Legoshi to lookout duty. That very night, Legoshi has a fateful encounter with Haru, a white dwarf rabbit scorned by her peers. His growing feelings for Haru, complicated by his predatory instincts, force him to confront his own true nature, the circumstances surrounding the death of his friend, and the undercurrent of violence plaguing the world around him. -- -- 525,888 8.00
Cat Shit One -- -- Anima -- 1 ep -- Manga -- Action Fantasy Military -- Cat Shit One Cat Shit One -- This bold account follows the brave exploits of Sergeant "Packy" Perkins and his unit... of rabbits! Join Packy and Private "Bota" Botasky as they resolve an Iranian hostage crisis. Watch these commando-style bunnies through an anthropomorphic lens as events unfold and violence erupts. -- -- Note: This anime has been provisionally set to "Finished Airing" due to lack of official information regarding future installments. -- ONA - Jul 17, 2010 -- 26,326 6.99
Code Geass: Hangyaku no Lelouch - Nunnally in Wonderland -- -- Sunrise -- 1 ep -- Original -- Comedy Parody Fantasy -- Code Geass: Hangyaku no Lelouch - Nunnally in Wonderland Code Geass: Hangyaku no Lelouch - Nunnally in Wonderland -- On a bright, peaceful day, siblings Nunnally and Lelouch Lamperouge take a moment to relax under a tree. When Nunnally asks him to tell her a story, Lelouch, who is unflinchingly resolute in doing his utmost for his sister, makes unique use of his Geass ability, breaking barriers to tell the most entertaining story he can. -- -- Awakening alone under the tree, the previously blind Nunnally finds that she can see again and immediately spots a strange rabbit that resembles Anya Alstreim, the Knight of Six. The sight of this rabbit sends Nunnally falling down a hole, leading her to a colorful wonderland. Narrated by Lelouch himself, Code Geass: Hangyaku no Lelouch - Nunnally in Wonderland follows the lost Nunnally as she searches for a way back home, meeting a slew of colorful, familiar characters along the way. -- -- OVA - Jul 27, 2012 -- 60,795 6.45
Damekko Doubutsu -- -- Magic Bus -- 26 eps -- 4-koma manga -- Slice of Life Comedy -- Damekko Doubutsu Damekko Doubutsu -- Uruno, a useless wolf, is on the road searching for a new place to call home. He soon comes upon a whole forest full of "useless animals"-- that is, animals that don't live up to their species' usual character. After a short fight with the smoking, bad-tempered rabbit, Usahara, Uruno decides that he wants to move on... but changes his mind upon meeting Chiiko, a clumsy cheetah girl. It's love at first sight for Uruno, and after deciding to stay for her, he continues to hope that even though he's a good-for-nothing, he'll win her over someday. That is, if living with the other strange residents of the forest-- including the aformentioned smoking rabbit, a sake-drinking unicorn, a near-sighted eagle, an orca that cannot swim, and a shy pegasus --doesn't get to him first. -- TV - Jan 17, 2005 -- 10,069 7.29
Decadence: Remix -- -- - -- 1 ep -- Music -- Military Music -- Decadence: Remix Decadence: Remix -- Music video for Heavenstamp's Decadence (Animal Collective remix) song created by Rabbit MACHINE for their 2012 music video competition. -- Music - Apr 14, 2012 -- 326 5.24
Ginga Kikoutai Majestic Prince: Mirai e no Tsubasa -- -- Orange, Seven Arcs Pictures -- 1 ep -- Manga -- Action Sci-Fi Space Mecha School Seinen -- Ginga Kikoutai Majestic Prince: Mirai e no Tsubasa Ginga Kikoutai Majestic Prince: Mirai e no Tsubasa -- Team Fawn from Gurantseere Academy dreams of one day fighting beside the heroes of Team Rabbit. One day, they finally get their chance as the GDF launches another attack. -- -- (Source: Crunchyroll) -- -- Licensor: -- Sentai Filmworks -- Special - Sep 29, 2016 -- 5,244 6.43
Gochuumon wa Usagi Desu ka?? -- -- Kinema Citrus, White Fox -- 12 eps -- 4-koma manga -- Slice of Life Comedy -- Gochuumon wa Usagi Desu ka?? Gochuumon wa Usagi Desu ka?? -- With a new year comes new adventures, especially at the Rabbit House! Since her arrival at the café, Kokoa Hoto has become accustomed to her new life as a waitress even though the Rabbit House isn't the rabbit paradise she initially envisioned it to be. Life is pleasant, and she enjoys spending time both working and playing with her friends and fellow waitresses Chino Kafuu, a cute middle school student with a fuzzy bunny companion named Tippy, and Rize Tedeza, the pig-tailed daughter of a soldier who is readily armed for any scenario. -- -- Together with Chiya Ujimatsu and Sharo Kirima, who also work at neighboring cafés in town, the Rabbit House crew gets involved in all sorts of crazy adventures. Throughout these adventures, the girls encounter troubled novelists, rival cafes, secret treasure, and... alcoholic chocolates? -- -- -- Licensor: -- Sentai Filmworks -- 102,713 7.81
Gochuumon wa Usagi Desu ka? -- -- White Fox -- 12 eps -- 4-koma manga -- Slice of Life Comedy -- Gochuumon wa Usagi Desu ka? Gochuumon wa Usagi Desu ka? -- Kokoa Hoto is a positive and energetic girl who becomes friends with anyone in just three seconds. After moving in with the Kafuu family in order to attend high school away from home, she immediately befriends the shy and precocious granddaughter of Rabbit House cafe's founder, Chino Kafuu, who is often seen with the talking rabbit, Tippy, on her head. -- -- After beginning to work as a waitress in return for room and board, Kokoa also befriends another part-timer, Rize Tedeza, who has unusual behavior and significant physical capabilities due to her military upbringing; Chiya Ujimatsu, a waitress from a rival cafe who does everything at her own pace; and Sharo Kirima, another waitress at a different cafe who has the air of a noblewoman despite being impoverished. -- -- With fluffy silliness and caffeinated fun, Gochuumon wa Usagi Desu ka? is a heartwarming comedy about five young waitresses and their amusing adventures in the town they call home. -- -- -- Licensor: -- Sentai Filmworks -- TV - Apr 10, 2014 -- 190,522 7.51
Gochuumon wa Usagi Desu ka? -- -- White Fox -- 12 eps -- 4-koma manga -- Slice of Life Comedy -- Gochuumon wa Usagi Desu ka? Gochuumon wa Usagi Desu ka? -- Kokoa Hoto is a positive and energetic girl who becomes friends with anyone in just three seconds. After moving in with the Kafuu family in order to attend high school away from home, she immediately befriends the shy and precocious granddaughter of Rabbit House cafe's founder, Chino Kafuu, who is often seen with the talking rabbit, Tippy, on her head. -- -- After beginning to work as a waitress in return for room and board, Kokoa also befriends another part-timer, Rize Tedeza, who has unusual behavior and significant physical capabilities due to her military upbringing; Chiya Ujimatsu, a waitress from a rival cafe who does everything at her own pace; and Sharo Kirima, another waitress at a different cafe who has the air of a noblewoman despite being impoverished. -- -- With fluffy silliness and caffeinated fun, Gochuumon wa Usagi Desu ka? is a heartwarming comedy about five young waitresses and their amusing adventures in the town they call home. -- -- TV - Apr 10, 2014 -- 190,522 7.51
Gochuumon wa Usagi Desu ka??: Sing for You -- -- production doA -- 1 ep -- 4-koma manga -- Comedy Slice of Life -- Gochuumon wa Usagi Desu ka??: Sing for You Gochuumon wa Usagi Desu ka??: Sing for You -- Chino Kafuu returns to Rabbit House with a horrified look on her face. When questioned by her friends, she explains to them that she had just agreed to sing the solo section of a song for her class’ graduation ceremony. Although they congratulate their friend on her important role, Chino reveals that she has stage fright, but is determined to overcome it before the ceremony takes place.With the support of her friends and special training from Rize Tedeza, will Chino be able to overcome her stage fright? -- -- Gochuumon wa Usagi Desu ka??: Sing for You is a wholesome and heart-warming short story featuring Chino and the other girls from the cafe. -- -- OVA - Sep 26, 2019 -- 16,630 7.74
Great Rabbit -- -- - -- 1 ep -- Original -- Psychological -- Great Rabbit Great Rabbit -- Once we called the noble, profound and mysterious existence The Great. We have moved with the time, our thought and consciousness has changed. And yet what makes us still keep calling it The Great? -- -- (Source: kankaku.jp) -- Movie - ??? ??, 2012 -- 828 4.45
Healin' Good♡Precure -- -- Toei Animation -- 45 eps -- Original -- Action Magic Fantasy Shoujo -- Healin' Good♡Precure Healin' Good♡Precure -- Sickly but optimistic middle school student Nodoka Hanadera has just moved to Sukoyaka City, a place famous for its healthy atmosphere. She immediately befriends two of her classmates: the gentle but athletic Chiyu Sawaizumi, whose family runs a hot spring inn, and the bubbly and fashionable daughter of a vet, Hinata Hiramitsu. -- -- Soon after arriving, Nodoka finds an ill puppy in a forest, surrounded by three magical talking animals: Rabbirin, Penguitan, and Nyatoran. They tell her that the puppy, Princess Latte, can only be cured by defeating a nearby monster known as a "Mega Byogen" and purifying the land it has corrupted. Despite being powerless, Nodoka refuses to give up and let Latte suffer. -- -- Moved by her determination, Rabbirin forms a pact with Nodoka, allowing her to transform into a hero known as a Precure. Assuming the persona of "Cure Grace," the energized Nodoka fights off the Byogen and heals the earth, curing Latte. -- -- As the Byogen and their leaders continue their attacks, Penguitan and Nyatoran also find their partners in Chiyu and Hinata, giving them the powers of "Cure Fontaine" and "Cure Sparkle" respectively. Now, it's up to the three Precure and their animal friends to stop the Byogen and protect the earth from their infections! -- -- 6,876 6.75
Kyousou Giga (2012) -- -- Toei Animation -- 5 eps -- Original -- Action Fantasy Supernatural -- Kyousou Giga (2012) Kyousou Giga (2012) -- Three kids are stuck in a strange city causing massive mayhem through the land. They are searching for an atypical rabbit in order to return home. Koto, the eldest of the three, seems to have some sort of connection to this weird place ruled by a monk, a demon, and a priest. -- -- Licensor: -- Discotek Media -- ONA - Aug 31, 2012 -- 24,906 7.17
Kyousou Giga (TV) -- -- Toei Animation -- 10 eps -- Original -- Action Fantasy Supernatural -- Kyousou Giga (TV) Kyousou Giga (TV) -- Long ago, there was a monk named Myoue who could bring anything he drew to life. He quietly lived with his wife Koto—a black rabbit in human form—and their three children: Yakushimaru, Kurama, and Yase. One day, the high priest of the land concluded that Myoue's drawings caused too many problems for the locals and ordered him to find a solution. In response, the family secretly fled to an alternate world of Myoue's own creation—the Looking Glass City. -- -- Everything was peaceful until Myoue and Koto suddenly vanished. Their three children are left to take care of the city, and Yakushimaru inherits Myoue's name and duties. Stranded in this alternate world, their problems only get worse when a young girl—also named Koto—crashes down from the sky and declares that she is also looking for the older Myoue and Koto. Armed with a giant hammer and two rowdy familiars, Koto just might be the key to releasing everyone from the eternal paper city. -- -- 151,698 7.77
Kyousou Giga (TV) -- -- Toei Animation -- 10 eps -- Original -- Action Fantasy Supernatural -- Kyousou Giga (TV) Kyousou Giga (TV) -- Long ago, there was a monk named Myoue who could bring anything he drew to life. He quietly lived with his wife Koto—a black rabbit in human form—and their three children: Yakushimaru, Kurama, and Yase. One day, the high priest of the land concluded that Myoue's drawings caused too many problems for the locals and ordered him to find a solution. In response, the family secretly fled to an alternate world of Myoue's own creation—the Looking Glass City. -- -- Everything was peaceful until Myoue and Koto suddenly vanished. Their three children are left to take care of the city, and Yakushimaru inherits Myoue's name and duties. Stranded in this alternate world, their problems only get worse when a young girl—also named Koto—crashes down from the sky and declares that she is also looking for the older Myoue and Koto. Armed with a giant hammer and two rowdy familiars, Koto just might be the key to releasing everyone from the eternal paper city. -- -- -- Licensor: -- Discotek Media -- 151,698 7.77
Lady Jewelpet -- -- Studio Comet, Zexcs -- 52 eps -- Original -- Fantasy Magic Romance Shoujo -- Lady Jewelpet Lady Jewelpet -- Momona is an ordinary junior-high school student hailing from Jewel Land. At her cousin's wedding, she envies the bride, Lady Diana, due to the fact that she is marrying the cousin who she had a slight crush on. However, once she sees Lady Diana and her cousin together, Momona begins to like her, and accepts her as her cousin's bride. Just as Lady Diana is about to properly meet her and introduce herself, Momona is transported to a snowy place in Jewel Land where the ruler, Lady Jewel, is giving a speech to the Petit Ladies, girls who are chosen as Jewel Candidates to be the next Lady Jewel. Momona meets her partner and mentor, Ruby, a white rabbit, who will guide her through the tasks in becoming Lady Jewel. Whoever passes the most tasks wins and becomes the next Lady Jewel, but standing in her way is Lillian, a girl who also aims to win the title of Lady Jewel, so she can choose her brother, Cayenne, to be her King alongside her. Momona soon also begins to fall in love with Cayenne, yet Lillian doesn't want her to get too close to him. Cayenne also seems to harbor feelings for Momona, but who will be chosen in the end as Lady Jewel to decide it all? And will Momona and Lillian ever become true friends and will Cayenne and Momona ever be together? -- -- (Source: Wikipedia) -- TV - Apr 5, 2014 -- 8,229 7.38
Mahou Shoujo Elena -- -- Rabbit Gate, Studio Fantasia -- 3 eps -- Visual novel -- Hentai Supernatural Magic -- Mahou Shoujo Elena Mahou Shoujo Elena -- With the help from a mysterious creature, Elena turned herself into a magical girl to beat Zoid, a tentacle monster to save her sister, Emile. -- -- Since that day, to protect her sister and to keep peace on the earth, Elena started to fight against the ugly creatures as a magical girl! -- However, what awaited her is a harsh destiny: immoral days of naughty humiliations. And her battle eventually involves her sister and her dead mother. -- -- Can Elena exterminate the tentacle monster, or is she driven crazy and lost her reason by the ecstasy? -- -- (Source: DLsite) -- OVA - Jul 8, 2011 -- 6,221 6.50
Mahou Shoujo Pretty Sammy (1996) -- -- AIC -- 26 eps -- - -- Comedy Parody Magic Fantasy Seinen -- Mahou Shoujo Pretty Sammy (1996) Mahou Shoujo Pretty Sammy (1996) -- The carefree Tsunami is next in line to rule over the Magical Kingdom of Juraihelm. But before she is officially crowned as queen, she must restore balance to the universe that has come to favor darkness. To accomplish her goal, Tsunami gives the ordinary Sasami Kawai a magical baton that can transform her into a magical girl. She also appoints the rabbit-like creature Ryou-Ouki to aid Sasami in the battle against evil. -- -- However, Sasami refuses to become a magical girl—not because she is scared, but because she finds it too embarrassing! Meanwhile, the arrogant Ramia is plotting to overthrow Tsunami by enlisting her own magical girl—the eccentric Pixy Misa—to cause chaos and ensure that balance is never restored. As Pixy Misa terrorizes the planet with her Love-Love monsters, Sasami must learn to swallow her pride and accept her role as the universe's champion of justice, Pretty Sammy. -- -- -- Licensor: -- Geneon Entertainment USA -- 6,072 6.72
Pandora Hearts -- -- Xebec -- 25 eps -- Manga -- Adventure Fantasy Mystery Shounen Supernatural -- Pandora Hearts Pandora Hearts -- To young Oz Vessalius, heir to the Vessalius Duke House, the perilous world called the Abyss is nothing more than a folktale used to scare misbehaving children. However, when Oz's coming-of-age ceremony is interrupted by the malicious Baskerville Clan intent on banishing him into the depths of the Abyss, the Vessalius heir realizes that his peaceful life of luxury is at its end. Now, he must confront the world of the Abyss and its dwellers, the monstrous "Chains," which are both not quite as fake as he once believed. -- -- Based on the supernatural fantasy manga of the same name, Pandora Hearts tells the story of fifteen-year-old Oz's journey to discover the meaning behind the strange events that have overtaken his life. Assisted by a mysterious Chain named Alice, whose nickname is "Bloodstained Black Rabbit," and members of a clandestine organization known as "Pandora," Oz begins to realize his existence may have more meaning than he could have ever imagined. -- -- 368,756 7.71
Pandora Hearts -- -- Xebec -- 25 eps -- Manga -- Adventure Fantasy Mystery Shounen Supernatural -- Pandora Hearts Pandora Hearts -- To young Oz Vessalius, heir to the Vessalius Duke House, the perilous world called the Abyss is nothing more than a folktale used to scare misbehaving children. However, when Oz's coming-of-age ceremony is interrupted by the malicious Baskerville Clan intent on banishing him into the depths of the Abyss, the Vessalius heir realizes that his peaceful life of luxury is at its end. Now, he must confront the world of the Abyss and its dwellers, the monstrous "Chains," which are both not quite as fake as he once believed. -- -- Based on the supernatural fantasy manga of the same name, Pandora Hearts tells the story of fifteen-year-old Oz's journey to discover the meaning behind the strange events that have overtaken his life. Assisted by a mysterious Chain named Alice, whose nickname is "Bloodstained Black Rabbit," and members of a clandestine organization known as "Pandora," Oz begins to realize his existence may have more meaning than he could have ever imagined. -- -- -- Licensor: -- NIS America, Inc. -- 368,756 7.71
Piace: Watashi no Italian -- -- Zero-G -- 12 eps -- Web manga -- Slice of Life Comedy -- Piace: Watashi no Italian Piace: Watashi no Italian -- While on her summer break, Morina Nanase starts a new part-time job as a waitress at Trattoria Festa, an Italian restaurant. Finding the restaurant adorable and coincidentally close to her house, Morina quickly settles into her new profession. -- -- However, her new job comes with several eccentric co-workers and Italian dishes she has never heard of. The restaurant's typical fare includes a variety of pasta dishes such as penne arrabbiata, rich dessert such as tiramisu, and even caponata. Join Morina in her restaurant adventures as she gets to know her co-workers and serves the best Italian cuisine to her customers with a smile. -- -- 14,151 5.87
Queen's Blade: Grimoire -- -- Arms, Asread -- 2 eps -- Other -- Action Adventure Ecchi Fantasy -- Queen's Blade: Grimoire Queen's Blade: Grimoire -- The story takes place after the wandering warrior Leina's championship has ended. The royal court's magician Alicia uses black magic and opens a doorway to another dimension. From that door, a rabbit lures Alicia into another dimension called Melfairland. Melfairland is holding a tournament of its own to award out a Queen's Blade, and Alicia enters the tournament in order to find a way to return to her own world. -- -- (Source: ANN) -- OVA - Jan 29, 2016 -- 9,209 6.17
Sakigake!! Cromartie Koukou -- -- Production I.G -- 26 eps -- Manga -- Comedy School Shounen -- Sakigake!! Cromartie Koukou Sakigake!! Cromartie Koukou -- Takashi Kamiyama is your typical mild-mannered high school student—polite, aloof, and pacifistic, with a slightly above-average IQ. But would your average high school student really enroll himself at the infamous Cromartie High School, known as a breeding ground for the toughest delinquents out there? -- -- Apparently so, as that is exactly what Takashi does, though for reasons he'd rather leave unmentioned. However, one thing is for sure: the "hard-boiled rabbit in a den full of hungry lions" is never going to have another dull day. And how could he, now that he's surrounded by mohawked punks, obnoxious robots, and... gorillas? And was that Freddie Mercury riding a horse down the corridor? Follow Takashi as he earnestly dedicates his new high school life to better his school's reputation while his classmates are hellbent on wreaking havoc. -- -- -- Licensor: -- ADV Films, Discotek Media, Sentai Filmworks -- TV - Oct 3, 2003 -- 114,040 7.93
Sensitive Pornograph -- -- Ajia-Do -- 1 ep -- Manga -- Comedy Drama Hentai Romance Yaoi -- Sensitive Pornograph Sensitive Pornograph -- For four young men, love and intimacy are in the air, even though they may not be aware of it. Sensitive Pornograph holds within it two tales of sexual romance for two different couples of men. The first is a tale between two manga artists, Seiji Yamada and Sono Hanasaki. Both are familiar with each other's work, though upon meeting each other, Seiji is shocked to find out that Sono is actually a man, ten years his senior. Love quickly blossoms between the two, but will soon be tested when Seiji begins to hear rumors about Sono's past sexual exploits. -- -- In the second tale, Koji Ueno is a part-time pet sitter, hired to take care of a rabbit named Aki for a new client. To Koji's complete surprise though, not only is there no rabbit in the house, but the only thing in the apartment is a bound and gagged man in the closet who says that he is Aki. More troubling than this is that Aki informs Koji that they are both in danger of upsetting the client, and the only way for Koji to get out safely is for them to make love together. -- -- Two stories, four men, and the one emotion of love that unites them all in the new twists their lives have taken. -- -- Licensor: -- Media Blasters -- OVA - Dec 20, 2004 -- 40,712 6.74
Tokyo Marble Chocolate -- -- Production I.G -- 2 eps -- Original -- Slice of Life Romance -- Tokyo Marble Chocolate Tokyo Marble Chocolate -- Serious and generous, but a bit shy, Yuudai has been unsuccessful with the opposite gender. Chizuru is an energetic and cheerful girl, but when it comes to boyfriends, she's been unlucky and clumsy, and never had a steady relationship. This is the first Christmas the couple spends together. Chizuru loves animals and Yuudai plans to give her a rabbit in a box, but it turns out to be... a mini donkey?! As the funny creature escapes, Chizuru goes after it, and Yuudai loses sight of them both! -- -- The time that should have been spent together... -- The important feeling that should have been revealed... -- Small, but precious things that tend to be buried in every day life. -- What answer will the two youngsters find while separated from each other? -- -- Yuudai and Chizuru—their feelings and the time they spent far from each other are delicately unfolded in this double-sided pure love story told from two different perspectives! -- -- (Source: Production I.G) -- OVA - Dec 5, 2007 -- 22,688 7.20
Uchuu Show e Youkoso -- -- A-1 Pictures -- 1 ep -- Original -- Adventure Fantasy Space -- Uchuu Show e Youkoso Uchuu Show e Youkoso -- Five elementary school children are spending their summer break camping at a remote mountain village. While on a hunt for their missing rabbit, Pyon-kichi, they find an injured dog in a field with crop circles. After nursing the dog back to health, they are shocked when he suddenly speaks and introduces himself as Pochi Rickman—an alien researcher who has been on Earth researching its plant life. -- -- As thanks for saving his life, Pochi offers to take the children to the moon on a sightseeing trip. When they arrive, the group quickly discovers that the moon hides a vast alien metropolis which they begin to gleefully explore. Unfortunately, after hearing that Pochi was severely injured on his mission, the government of the moon issues a travel sanction on Earth, preventing the children from returning home. -- -- Left with no other choice, the group journeys around the galaxy in search of a way to safely return to Earth. Amidst their adventure, they are pursued by aliens affiliated with "The Space Show," the universe's most-watched production shrouded in mystery. -- -- -- Licensor: -- GKIDS, NYAV Post -- Movie - Feb 18, 2010 -- 21,658 7.35
Usagi ga Kowai -- -- - -- 1 ep -- Original -- Game Dementia Horror -- Usagi ga Kowai Usagi ga Kowai -- Tetsuji Kurashige's nightmarish U-SA-GUI (2002) begins by citing a section from Brillat-Savarin's 1825 treatise, The Physiology of Taste, in which the renowned French epicure suggests that stimulating foods, meats in particular, can have an influence on one's dreams. The film depicts a macabre game played by two rabbits and a blindfolded woman. The rabbits face each other over an old-fashioned illustrated board game. When they land on a square, the woman must eat the food indicated in the illustration. If she has chosen correctly, a die pops out of her mouth and lands on the floor giving the rabbits their next move. -- -- (Source: Midnight Eye) -- Movie - ??? ??, 2002 -- 1,423 4.64
Usalullaby -- -- - -- 1 ep -- Original -- Dementia -- Usalullaby Usalullaby -- Increasing in its number, small rabbits take care of a great dolphin. Can the dolphin get to sleep by rabbits' gentle caress? May many people have good sleep and sweet dreams tonight even in the world with whining sounds and wriggle of yin and yang. -- -- (Source: Official Site) -- Movie - ??? ??, 2013 -- 466 4.81
Usawaltz -- -- - -- 1 ep -- Original -- Music Dementia -- Usawaltz Usawaltz -- In the black and white world with so many animals relaxing, there are small rabbits called 'usa' dancing in their world. -- -- (Source: Official site) -- ONA - Sep 15, 2011 -- 355 5.03
https://commons.wikimedia.org/wiki/File:Phillips(1804)_p645_-_Portland_Place_-_Rabbits.jpg
5 Rabbit Cervecera
Aaron Hart (rabbi)
Abraham Cooper (rabbi)
A Dark Rabbit Has Seven Lives
A Fox, a Rabbit, and a Cabbage
Akrabbim
Alaska rabbit
Alfred Gottschalk (rabbi)
Alamdu lillhi rabbil lamna
All This and Rabbit Stew
Alphabet of Rabbi Akiva
Altex rabbit
Amami rabbit
American rabbit
American Rabbit Breeders Association
American Sable rabbit
Angora rabbit
Annamite striped rabbit
Ann Rabbitt
Antelope jackrabbit
Apache Jackrabbit
Arapaho Pass (Rabbit Ears Range)
Argent rabbit
Arrabbiata sauce
Ask the rabbi
Australian white rabbit
Avot of Rabbi Natan
Bad Rabbits
Baladi rabbit
Baraita of Rabbi Ishmael
Battle Rabbits
Bauscat rabbit
Bedevilled Rabbit
Benjamin Frankel (rabbi)
Beth Hatalmud Rabbinical College
Beveren (rabbit)
Billy the Rabbit
Black jackrabbit
Black Rabbits
Black-tailed jackrabbit
Blues Jumped the Rabbit
Boorabbin, Western Australia
Boris Kaufman (rabbi)
Br'er Rabbit
Br'er Rabbit Earns a Dollar a Minute
Brave Rabbit 2: Crazy Circus
Brush rabbit
Brush-tailed rabbit rat
Bugs Bunny's 3rd Movie: 1001 Rabbit Tales
Bugs Bunny Rabbit Rampage
Bunyoro rabbit
Californian rabbit
Campaign against Highgate Rabbit Farm
Carabbia
Catch That Rabbit
Cattle Punching on a Jack Rabbit
Central Conference of American Rabbis
Central Rabbinical Congress
Checkered Giant rabbit
Chief Rabbi
Chief Rabbinate of Israel
Chief Rabbi of the United Hebrew Congregations of the Commonwealth
Chinchilla rabbit
Cinnamon rabbit
City of Moorabbin
Columbia Basin pygmy rabbit
Conference of European Rabbis
Continental Giant rabbit
Cottontail rabbit
Crabbie's
Crabbit Old Woman
Crown rabbi
Cuban Brown Rabbit
Cutaneous rabbit illusion
Czech Red rabbit
Dancing Rabbit
Daniel Fridman (rabbi)
Darling DownsMoreton Rabbit Board fence
David Cohen (rabbi)
David Hartman (rabbi)
David Hirsch (rabbi)
David Hollander (rabbi)
David Lazar (rabbi)
David Oppenheim (rabbi)
David Pardo (Dutch rabbi, born in Amsterdam)
David Rosen (rabbi)
David Saperstein (rabbi)
Dead Rabbits
Dead Rabbits riot
December 2010 Israeli rabbi letter controversy
Dendrotriton rabbi
Desurabbits
Dirty Little Rabbits
Domestic rabbit
Do Rabbits Wonder?
Douady rabbit
Down the Rabbit Hole
Down the Rabbit Hole (festival)
Down the Rabbit Hole (memoir)
Down the Rabbit Hole (novel)
Draft:Who Framed Roger Rabbit 2
Duck! Rabbit, Duck!
Dutch rabbit
Dwarf rabbit
Eddie Rabbitt
Enderby Island rabbit
European rabbit
Ezra in rabbinic literature
Fazle Rabbi Miah
Flemish Giant rabbit
Florida White rabbit
Follow the Rabbit-Proof Fence
Follow the White Rabbit
Form grabbing
Foxface rabbitfish
Friday the Rabbi Slept Late
Frightened Rabbit
Fuji Rabbit
George Crabbie
Get to Know Your Rabbit
Gone Too Far (Eddie Rabbitt song)
Grabbist Hillfort
Grabbitz
Gram Rabbit
Gram Rabbit discography
Greatest Hits (The Rabbis' Sons album)
Greenville Swamp Rabbits
Grey Rabbit
Hadha min fadli Rabbi
Haman in rabbinic literature
Harlequin rabbit
Havana (rabbit)
Heinrich Gross (rabbi)
Henry Cohen (rabbi)
Hildesheimer Rabbinical Seminary
Hiloula of Rabbi Haim Pinto
Himalayan rabbit
History of the South Sydney Rabbitohs
Ibn Abd Rabbih
Iggeret of Rabbi Sherira Gaon
Incense offering in rabbinic literature
Isaiah Berlin (rabbi)
Is the Order a Rabbit?
Jack Cohen (rabbi)
Jackrabbit, Arizona
Jack Rabbit Blues: The Singles of 19581960
Jackrabbit (disambiguation)
Jack Rabbit Trading Post
Jakob Guttmann (rabbi)
James Rabbitt
Jason Miller (rabbi)
Jazz Jackrabbit
Jazz Jackrabbit (1994 video game)
Jazz Jackrabbit 2
Jazz Jackrabbit (2002 video game)
Jessica Rabbit
Jessica Rabbit (album)
Jethro in rabbinic literature
Jill Jacobs (rabbi)
Jimmy Carter rabbit incident
Joab in rabbinic literature
John Crabbie
Jojo Rabbit
Jojo Rabbit (soundtrack)
Jonah in rabbinic literature
J Rabbit
Julie Schwartz (rabbi)
Kamrul Islam Rabbi
Keshet Rabbis
Killer rabbit
Killing of Rabbi Meir Hai
Kossoff Kirke Tetsu Rabbit
Kung Fu Rabbit
Kupath Rabbi Meir Baal Haness
Land grabbing
Large-eyed rabbitfish
Legend of a Rabbit
Legend of a Rabbit: The Martial of Fire
Leslie Alexander (rabbi)
Liptov Baldspotted rabbit
List of Chief Rabbis of the United Hebrew Congregations
List of fictional rabbits and hares
List of Polish rabbis
List of rabbis
List of rabbit breeds
List of Sephardi chief rabbis of the Land of Israel
List of South Sydney Rabbitohs players
List of South Sydney Rabbitohs records
Lists of Chief Rabbis
Little rabbit jokes
Local Rabbits
Long Island Board of Rabbis
Lop rabbit
Lori Klein (rabbi)
Loveline (Eddie Rabbitt album)
Mad as Rabbits
Magnificent rabbitfish
Margorabbia
Mario + Rabbids Kingdom Battle
Marsh rabbit
Mary C. Rabbitt
Master of Rabbinic Studies
Math Rabbit
Mechanical Man (Oswald the Lucky Rabbit)
Mekhilta of Rabbi Ishmael
Mekhilta of Rabbi Shimon bar Yochai
Michael Lerner (rabbi)
Mink, Rat or Rabbit
Moon rabbit
Moorabbin Airport
Moorabbin Oval
Moorabbin, Victoria
Moses in rabbinic literature
Moshe Zvi Segal (rabbi)
Moturoa / Rabbit Island
Mr. Bunny Rabbit
Netherland Dwarf rabbit
New Zealand rabbit
Niigata Albirex BB Rabbits
Ninja Rabbits
Noah in rabbinic literature
Nuclear Rabbit
Oolong (rabbit)
Operation: Rabbit
Origins of Rabbinic Judaism
Oswald the Lucky Rabbit
Oswald the Lucky Rabbit filmography
Palestinian rabbis
Palomino rabbit
Pat Rabbitte
Peter J. Haas (rabbi)
Peter Rabbit
Peter Rabbit 2: The Runaway
Peter Rabbit (film)
Philippine Rabbit
Pirkei De-Rabbi Eliezer
Polish rabbit
Precambrian rabbit
Pretty Fly for a Rabbi
Project Rap Rabbit
Pygmy rabbit
Quick Brown Fox and Rapid Rabbit
Rabbi
Rabbi Akiva
Rabbi Alexander S. Gross Hebrew Academy
Rabbi Alvin Kass
Rabbi Ammi
Rabbi Assi
Rabbi ben Ezra
Rabbi Berekhiah
Rabbi (disambiguation)
Rabbi Dr. I. Goldstein Synagogue
Rabbids Go Home
Rabbids Invasion
Rabbie Namaliu
Rabbi Ilai I
Rabbi Ilai II
Rabbi Isaac Elchanan Theological Seminary
Rabbi Isaac Nappaha
Rabbi Ishmael
Rabbi Jonah
Rabbi Jonathan
Rabbi Josiah
Rabbi Levi
Rabbi Mana II
Rabbi Meir
Rabbinate
Rabbi Nathan
Rabbi Nehemiah
Rabbinical Assembly
Rabbinical College of America
Rabbinical College of Canada
Rabbinical College of Pretoria
Rabbinical Council of America
Rabbinical degree
Rabbinical Seminary International
Rabbinical translations of Matthew
Rabbinic Judaism
Rabbinic literature
Rabbis' march (1943)
Rabbi Shergill
Rabbit
Rabbit's foot
Rabbit's Moon
Rabbit 2000
Rabbit la Berlin
Rabbi Tarfon
Rabbit at Rest
Rabbit Bites
Rabbit Brown
Rabbitbrush
Rabbit (cipher)
Rabbit Creek
Rabbit Creek (Anchorage, Alaska)
Rabbit (disambiguation)
Rabbitduck illusion
Rabbit Ears
Rabbit Ears (Clayton, New Mexico)
Rabbit Ears Pass
Rabbit Ears Productions
Rabbit Ears Range
Rabbit fever
Rabbit Fever (film)
Rabbit Fire
Rabbitfish
Rabbit fish
Rabbit Flat, Northern Territory
Rabbit Fur Coat
Rabbit hair
Rabbit Hash, Kentucky
Rabbit Heart (Raise It Up)
Rabbit hemorrhagic disease
Rabbit Hero
Rabbit Hill (Newbury Park)
Rabbit Hole
Rabbit hole
Rabbit Hole (Malayalam film)
Rabbit hybridoma
Rabbiting
Rabbit in the Moon
Rabbit in Your Headlights
Rabbit Island
Rabbit Island, Falkland Islands
Rabbit Is Rich
Rabbit Lake
Rabbit Lake mine
Rabbit Maranville
Rabbit moon
RabbitMQ
Rabbit (nickname)
Rabbit Nill
Rabbit (nuclear engineering)
Rabbit of Caerbannog
Rabbit of Paris Mtro
Rabbit of Seville
Rabbit or Duck
Rabbit Peak
Rabbitpox
Rabbit-Proof Fence
Rabbit-proof fence
Rabbit-proof fence (disambiguation)
Rabbit punch
Rabbit rabbit rabbit
Rabbit rat
Rabbit Redux
Rabbit Remembered
Rabbi, Trentino
Rabbit Richards
Rabbit Romeo
Rabbit Run
Rabbit, Run
Rabbit Run (Doe Creek tributary)
Rabbit Run (Marten Creek tributary)
Rabbit Run (Turkey Creek tributary)
Rabbits and hares in art
Rabbitsfoot
Rabbit show jumping
Rabbits in Australia
Rabbit-skin glue
Rabbit Songs
Rabbits on the Run
Rabbits (podcast)
Rabbit stew
Rabbit syndrome
Rabbitt
Rabbitte
Rabbit (telecommunications)
Rabbit Test
Rabbit test
Rabbit Test (film)
Rabbit Test (Ugly Betty)
Rabbittown
Rabbit Transit
Rabbit Transit (film)
Rabbit Transit (game)
Rabbit Transit (York)
Rabbit Valley (Colorado)
Rabbit Valley (Georgia-Tennessee)
Rabbit vibrator
Rabbit (Winnie-the-Pooh)
Rabbit Without Ears
Rabbit Without Ears 2
Rabbit (zodiac)
Rabbi Yannai
Rabbi Zadok
Rabbi Zeira's stringency
Rachel, wife of Rabbi Akiva
Raphael Meldola (Sephardic Rabbi)
Rapid T. Rabbit and Friends
Raving Rabbids
Raving Rabbids: Alive & Kicking
Raving Rabbids: Travel in Time
Rayman Raving Rabbids
Rayman Raving Rabbids 2
Rayman Raving Rabbids: TV Party
Reader Rabbit
Reader Rabbit 2
Reader Rabbit: Jumpsmarter
Reader Rabbit (video game)
Reconstructionist Rabbinical Association
Reconstructionist Rabbinical College
Rekkit Rabbit
Rex rabbit
Richard Jacobs (rabbi)
Richard J. Rabbitt
Ricochet Rabbit & Droop-a-Long
Robert Wexler (rabbi)
Rock rabbit
Roger Rabbit
Roger Rabbit's Car Toon Spin
Roger Rabbit short films
Samuel Goldstein (rabbi)
Samurai Rabbit: The Usagi Chronicles
San Jos brush rabbit
Seibu Prince Rabbits
Shapeshifter (The Dead Rabbitts album)
Shimon Sofer (Hungarian rabbi)
Silver Fox rabbit
Silver Marten rabbit
Small-eyed rabbitfish
SoundRabbit
South Sydney Rabbitohs
South Sydney Rabbitohs competition honours
Speed Rabbit Pizza
Step by Step (Eddie Rabbitt song)
Steven Greenberg (rabbi)
Sumatran striped rabbit
Super Rabbit
Super-Rabbit
Suspicions (Eddie Rabbitt song)
Swamp rabbit
TaskRabbit
Tehuantepec jackrabbit
Tenbatsu! Angel Rabbie
Terence Rabbitts
The Abominable Snow Rabbit
The Adventures of Brer Rabbit
The Adventures of the American Rabbit
The Bird Who Continues to Eat the Rabbit's Flower
The Dead Rabbitts
The Jackrabbit Factor
The Mad Adventures of Rabbi Jacob
The Night of the Rabbit
The Princess That Wore a Rabbit-skin Dress
The Rabbi
The Rabbi's Cat
The Rabbis' Sons
The Rabbis Sing
The Rabbit's Foot Company
The Rabbit Is Me
The Rabbit Man
The Rabbits' Wedding
The Rub Rabbits!
The Secrets of Rabbi Simon ben Yohai
The Story of a Fierce Bad Rabbit
The Tale of Peter Rabbit
The Tales of Uncle Remus: The Adventures of Brer Rabbit
The Velveteen Rabbit
The Velveteen Rabbit (album)
The Year of The Rabbit
Thinking Rabbit
Thuringer (rabbit)
Timeline of women rabbis
TIM Fazle Rabbi Chowdhury
Trabbi Goes to Hollywood
Tres Marias rabbit
Uncle Remus and His Tales of Br'er Rabbit
Union of Orthodox Rabbis
User:Niubrad/BradsRabbitHole
Venezuelan lowland rabbit
Volcano rabbit
Wallace & Gromit: The Curse of the Were-Rabbit
Wallace & Gromit: The Curse of the Were-Rabbit (video game)
When God Was a Rabbit
White-footed rabbit-rat
White Rabbit
White Rabbit (2013 film)
White Rabbit (candy)
White Rabbit (disambiguation)
White Rabbit (Egypt Central album)
White Rabbit (Lost)
White Rabbit Project
White Rabbit Project (TV series)
White Rabbit (song)
White-sided jackrabbit
White-tailed jackrabbit
Who Censored Roger Rabbit?
Who Framed Roger Rabbit
Who Framed Roger Rabbit (1988 video game)
Who Framed Roger Rabbit (1989 video game)
Who Framed Roger Rabbit (1991 video game)
Who Framed Roger Rabbit (disambiguation)
Who Framed Roger Rabbit (franchise)
Wiki rabbit hole
Women rabbis and Torah scholars
World Congress of Imams and Rabbis for Peace
Yaakov Yitzchak Horowitz (American rabbi)
Year of the Rabbit (band)
Yeshiva Rabbi Chaim Berlin
Y. Michel Rabbinowicz
You and I (Eddie Rabbitt and Crystal Gayle song)


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