green tara GREEN TARA SADHANA:

Green Tara embodies the female wisdom activity of the mind and is basically an emanation of the air-element(Amoghasiddhi Buddha). In some lower tantras of the fire-element (Buddha Amithaba). She is also called “Mother of All Buddhas” and has many peaceful and wrathful emanation forms. Result of the Green Tara meditation are e.g. quick thinking and according wisdom-reaction, generosity, magical perfection, fearlessness and spontaneity to reach a quick karmic completion. Her attributes are light blue up ala-flowers(paeonias). She is adorned with jewels and precious cloth, sitting on a white moon-disk. Her right leg is outside the lotus flower, which symbolizes her continuous activity, alertness and her determination for quick active help. Her hands are in the gesture of granting protection and freeing from fears. Her short mantra is OM TARE TUTARE TURE SVAHA and her seed-syllable is dTAM.

A BRIEF INTRODUCTION OF 21 TARAS: <Downlaod PDF File>
medicine Buddha MEDICINE BUDDHA:
Medicine Buddha has made a vow to help those who call upon him when ill or injury, and to aid those who revere him to achieve a long and healthy life. As Amitabha is the Buddha of the Pure Land of the Western Paradise, the Medicine Buddha is the Buddha of the Pure Land of the Eastern Paradise.

12 Vows of Medicine Buddha;

  1. I vow that my body shall shine as beams of brilliant light on this infinite and boundless world, showering on all beings, getting rid of their ignorance and worries with my teachings. May all beings be like me, with a perfect status and character, upright mind and soul, and finally attaining enlightenment like the Buddha
  2. I vow that my body be like crystal, pure and flawless, radiating rays of splendid light to every corner, brightening up and enlightening all beings with wisdom. With the blessings of compassion, may all beings strengthen their spiritual power and physical energy, so that they could fulfill their dreams in the right track.
  1. I vow that I shall grant by means of boundless wisdom, all beings with the inexhaustible things that they require, and relieving them from all pains and guilt resulting from materialistic desires. Although clothing, food, accommodation and transport are essentials, it should be utilized wisely as well. Besides self-consumption, the remaining should be generously shared with the community so that could live harmoniously together.
  2. I vow to lead those who have gone astray back to the path of righteousness. Let them be corrected and returned to the Buddha way for enlightenment. I vow that I shall enable all sentient beings to observe precepts for spiritual purity and moral conduct. Should there be any relapse or violation, they will be guided for repentance. Provided they truly regret their wrong-doings, and vow for a change with constant prayers and strong faith in the Buddha, they could receive the rays of forgiveness, recover their lost moral and purity. I vow that all beings who are physically disable or sick in all aspects be blessed with good health, both physically and mentally. All who pays homage to Buddha faithfully will be blessed.
  3. I vow to relieve all pain and poverty of the very sick and poor. The sick be cured, the helpless be helped, the poor be assisted .I vow to help women who are undergoing sufferings and tortures and seeking for transformation into men. By hearing my name, paying homage and praying, their wishes would be granted and ultimately attain Buddha hood .I vow to free all beings fro evil thoughts and its control. I shall lead them onto the path of light through inculcating them with righteousness and honor so that they will walk the Buddha way.
  4. I vow to save prisoners who have genuinely repented and victims of natural disasters. Those who are sincere will be blessed by my supreme powers and be free from sufferings.
  5. I vow to save those who suffer from starvation and those who committed crime to obtain food. If they hear my name and faithfully cherish it, I shall lead them to the advantages of Dharma and favour them with best food and eventually lead a tranquil and happy life.
  6. I vow to save those who suffer from poverty, tormented by mosquitoes and wasps day and night. If they come across my name, cherish it with sincerity and practice dharma to strengthen their merits, they will be able to achieve their wished.
Avolokiteshwara Four Arms Chenrezig (Avalokiteshvara ): Embodiment of Boundless Compassion
In the Tibetan Buddhist pantheon of enlightened beings, Cherezig is renowned as the embodiment of the compassion of all the Buddhas, the Bodhisattvas.   Chenrezig is the earthly manifestation of the self born, eternal Buddhda, Amitabha.  He guards this world in the interval between the historical Sakyamuni Buddha,  and the Buddha of the future-- Maitreya.

According to legend, Chenrezig made a vow that he would not rest until he had liberated all the  beings in all the realms of suffering.  After working diligently at this task for a very long time, he looked out and realized the immense number of miserable beings were yet to be saved.  Seeing this, he became despondent and his head split into thousands of pieces.  Buddha Amitabha put the pieces back together as a body with very many arms and many heads, so that Chenrezig could work with the vast number of  beings all at the same time.  Sometimes Chenrezig is visualized with eleven heads, and a thousand arms fanned out around him.

As Cherezig is considered the patron Bodhisattva of Tibet, and his meditation is practiced in all the great lineages of Tibetan Buddhism.  Chenrezig may be the most popular of all Buddhist deities, excepts for Buddha himself.   Cherezig is beloved throughout the Buddhist world.   He is known by different names in different lands: As Avalokiteshvara in the ancient Sanskrit language of India, as Kuan-yin in China, as Kannon in Japan.  
Chenrezig is  the Bodhisattva of Boundless Compassion embodied the four immeasurables. The four immeasurables are the vehicles through which Chenrezig benefits sentient beings; therefore, Chenrezig has four arms. The four arms and hands of Chenrezig signify the four meanings:  immeasurable loving kindness, immeasurable compassion, immeasurable joy, and immeasurable equanimity.  

The first two inner arms have palms joined at the heart holding a sky-blue wish fulfilling jewel.  This symbolized that in whichever way Chenrezig manifests to benefit sentient beings, the quality of Chenrezig’s mind is never separate from the all pervasive, non-referential state of Dharmakaya. ( Primordial Wisdom )

In the outer right hand, Chenrezig is holding crystal beads, and moving them the way we use a mala to count mantras.  This symbolizes there is not one moment when Chenrezig does not benefit beings.  Like the steady movement of counting the beads, Chenrezig is continuously benefiting sentient beings and turning the wheel of enlightened activity.

In the outer left hand, Chenrezig holds a lotus flower.  This symbolized that Cherezig manifests in whatever forms are necessary to benefit sentient beings in accordance with the mental capacities, circumstances, and aptitudes of sentient beings.

Whenever we are compassionate, or feel love for anyone, or for an animal or some part of the natural world, we experience a taste of our own natural connection with Chenrezig. Tibetan Buddhists believe that we all share, in our basic nature, unconditional compassion and wisdom that is no different from what we see in Chenrezig and in these lamas.  Whence,  Chenrezig’s mantra “Om”, “Ma”,  “’Ni”, “Pad”, “Me”, “Hung”  is the most recited mantra in Tibet.  

Cherezig’s six syllable mantra represents Six Paramitas of Bodhisattavas : The perfection of Generosity, The perfection of Ehics, The perfection of Patience, The perfection of Diligence, The perfection of Meditation, and The perfection of Wisdom which purify the six realms of existences. “Om” represents The perfection of Generality which purifies pride / ego in the Samsara realm of Devas. ( God ) “ Ma” represents The perfection of Ethics which purifies jealousy in the Samsara realms of Asuras. “ Ni” represents The pferfection of Patience which purifies passion / desire of Human realm. “ Pad” represents  The perfection of Diligence which purifies ignorance/ prejudice of Animal realm.  “Me” represents The perfection of Meditation Stability which purifies poverty/ possessiveness of Pretas ( Hungry ghost ) realm. “ Hum” represents Wisdom which purifies Aggression/ hatred of Naraka (Hell ) realm.  

Once heard of Cherezig’s six syllable of Mani mantra, it purifies one’s obscuration, defilement and obstacles in attaining enlightenment. The practitioner who hears of the Mani Mantra and truly understand the meaning of mantra will definitely attain the Buddha hood in the future. Furthermore, if animals or insects hear the Mani mantra before they die, they will definitely liberate from the three lower realms, and make connections with the Dharma.    As long as one contemplates on the six syllable of Mani matra, one’s defilement accumulated since the beginningless time will be purified. To make connection with each one of the individual syllables of the Mani  mantra is equal to receive empowerment from limitless Buddhas.  One who hears this mantra, and is able to contemplate, meditation on it, and explain the meanings to others will accumulate the merits of opening the precious gate of Dharma to benefit Santient beings and attain Dharmakaya.
mahakala MAHAKALA PUJA SADHANA:
Mahakala, “Lord of the Tent”, is one of the most revered Tibetan protector deities. He is worshipped as a protector of the entire realm as well as a personal tutelary deity. Well represented and revered in all orders of Tantric Tibetan Buddhism, Mahakala is especially popular with the Sakya order. In his most common form he is believed to be the fierce manifestation of the bodhisattva Avalokitesvara who plays a prominent role in Tibetan Buddhism, and was the tutelary deity of the Mongolian ruler Kublai Khan.
Mahakala is a Dharmapala, a protector of religious law. He is always depicted as an extremely fierce and terrifying deity. His purpose is to help in overcoming negative obstacles on the path to enlightenment. A compassionate wrathful deity, he appears evil, like a demon, but functions more like guard dog, or guardian angel. (Sergeant) His aggression is necessary,for it allows him to demolish obstacles and negativities one faces on the path to enlightenment. Mahakala is depicted in a variety of different ways, sometimes with six arms, other times with two. He is often brown skinned and associated in tankas with PendenLhamo.
Mahakala’s role as “Lord of the Tent” explains his popularity in Tibetan religion. Tibetans are historically a nomadic people and tents have always been an important form of protection and shelter,providing the basis for their way of life. Tents being essential for survival resulted in Mahakala, the “Lord of the Tent”, becoming one of the most important protector deities
Amitabha Buddha Amitabha Buddha

"Amitabha means “boundless light” and “boundless lifespan” and he is the principal buddha of Sukhavati, the Blissful Pure Land of the West. The pure land is outside the suffering realms of ordinary cyclic existence and all conditions there are conducive for one's eventual attainment of enlightenment." In the Pure Land there is no sickness, old age, or death. The sufferings and difficulties of this world do not exist. They receive immortal, transformed bodies, and are beyond the danger of falling back into lesser incarnations. They are in the direct presence of Amitabha Buddha and the great bodhisattvas Avalokitesvara (Kuan Shi-Yin) and Mahasthamaprapta (Da Shih-Chih), who aid in their ultimate enlightenment.

The Pure Land is described, metaphorically, as resplendent with all kinds of jewels and precious things, towers of agate, palaces of jade. There are huge trees made of various gems, covered with fruits and flowers. Giant lotuses spread their fragrance everywhere. There are pools, also made of seven jewels, and filled with the purest water. Gold covers the ground. Flowers fall from the sky day and night, and the whole sky is covered with a net made of gold and silver and pearls. The Pure Land is perfumed with beautiful scents and filled with celestial music.
Most precious of all, in the Pure Land not only the Buddha and Bodhisattvas, Amitabha and his assistants, but even the birds and the trees (as manifestations of Amitabha) are continuously expounding the Dharma, the Buddhist Teaching.

All a sentient being needs to do is to make an aspiration and chant the name of Amitabha Buddha or recite the mantra of this Buddha and he will receive the following benefits: -
1. Amitabha Buddha will always be over him, day and night, to bless him with safety and peace as well as to protect him from harm that his adversaries may want to cause him; at the time of his passing on, he will be able to take rebirth in the Blissful Pure Land of the West at will.
2. He will be able to lower his chances of meeting with calamities, reduce his bad karma, increase his prosperity and happiness, and lengthen his life.
3. He will be able to liberate those who have passed away and help them to take rebirth in the Blissful Pure Land of the West.
FOUR FOUNDATION TEACHING:
When the dharma spread to Tibet it was practices in the context of the “Secret Mantra Vajrayana”. The way in which
the Four Noble Truths were practiced in Vajrayana was by way of what are known as the “four thoughts that turn the mind” (The Four Ordinary Foundations). These are.

  • The difficulty of finding a free and well-favored situation.

  • Death and impermanence.

  • Karma and its effects.

  • The disadvantages of cyclic existence.

In the four ordinary foundations the essential practice is abandonment of attachment to samsara in general. It is only by abandoning attachment to the world that one can actually begin to meditate. As long as one is attached to ordinary worldly things, one’s very life becomes an obstacle to meditation, and it is for this reason that the reflections to topics such as the sufferings of samsara, etc., are taught. It is only by abandoning attachment that one can begin to move away from samsara towards the realized nature. Such abandonment is referred to as the “feet of meditation”.
Release  Of life; Its Significance and its Merits  
The release of life is to set beings free, for whom are about to die or to be killed. The practitioners who often perform this activity will have their life-span prolonged, wisdom and compassion increased, and will never encounter accidental and untimely death.  Amongst the  various long life practices, the release of life is the most effective and supreme one. It is said -"OF ALL THE VIRTUOUS DEEDS, THE RELEASE OF LIVES ACCUMULATE MOST MERITS."  The act of  killing lives generates the most negative karma, therefore,  the act of releasing lives,  on the other hand, accumulates immeasurable positive merits. During the ritual of releasing   lives, the  motivation and aspiration of  the practitioners to  save lives and set free of  beings manifest the ultimate level of compassion, and  their prayers ensure that these beings will in the future attain Buddhahood.