Apple 2023 Atiśa's System of Twenty-One Tārās

Atiśa’s System of Twenty-One Tārās James B. Apple University of Calgary Introduction his paper provides an English translation and Tibetan edition of Atiśa Dīpaṃkaraśrījñāna’s (982–1054 CE) The Means for the Attainment of the Twenty-One Tārās (sgrol ma nyi shu rtsa gcig gi sgrub thabs; hereafter, Twenty-One Tārās Sādhana) based on evidence of newly recovered Tibetan manuscripts. No Indian who visited Tibet in the past one thousand years had a greater impact on the Buddhism there than Atiśa Dīpaṃkaraśrījñāna (982–1054). Atiśa is renowned for his devotion to the goddess Tārā who appeared in his dreams and visions, and bestowed predictions upon him throughout his life. His charismatic devotion to the goddess was the impetus for the faithful worship of Tārā in Tibetan Buddhist culture since the mid-eleventh century. Atiśa’s lineage tradition of Tārā is the most distinguished among the five teaching traditions of Tārā in Tibet. The entire ritual edifice of worshipping Tārā in Tibet is built upon Atiśa’s major works on the goddess. Atiśa’s praise of the “Twenty-One Tārās” is iconographically one of the most popular in Tibetan painting, yet textual evidence for Atiśa’s systematic ritual evocation of these forms of Tārā has yet to be documented in publication. The following study, translation, and Tibetan edition furnishes for the first time Atiśa’s Twenty-One Tārās Sādhana. This study also provides the earliest extant Tibetan edition of The Praise to Tārā with Twenty-One Verses of Homage.1 T The Buddhist Goddess Tārā The Buddhist goddess Tārā, as is well known, is a bodhisattva savioress who develops into a female buddha. The name Tārā means literally “star” and a common derivation of her name is also from the 1 Tib. Sgrol ma la phyag ’tshal nyi shu rtsa gcig gis stod pa, Skt. Namastāraikaviṃśatistotra. See Lhasey Lotsawa Translations 2020 for a recent English translation; Willson (1986, 353-358) for a Tibetan critical edition of the verses alone. James B. Apple, “Atiśa’s System of Twenty-One Tārās”, Revue d’Etudes Tibétaines, no. 66, Avril 2023, pp. 424-463. Atiśa’s System of Twenty-One Tārās 425 verbal root “to cross” (√tṝ).2 Yet, her historical beginnings are difficult to trace. There is no solid evidence for Tārā in Buddhist practice before the fifth century and the primary inspiration for her worship may have derived from the Brahmanical Devī or Durgā.3 In the seventh-century ritual compendium Mañjuśrīmūlakalpa, Tārā appears as a personification of Avalokiteśvara’s compassion. Tārā assimilates the qualities of an advanced bodhisattva in the Mañjuśrīmūlakalpa, and develops into a Saviouress from the eight dangers (aṣṭamābhayatārā). She also inherits the maternal qualities of the Perfection of Wisdom (Prajñāpāramitā) and comes to be known as the “mother of the Buddhas” (Skt. sarvabuddhamātā).4 The worship of Tāra becomes formative in India during the seventh century with the Tārāmūlakalpa, a four hundred folio ritual compendium devoted to her iconographic forms and rites. In this compendium she is called the Blessed Queen of Awakened Awareness (Bhagavatī Mahāvidyārājñī) and is associated with vidyās, sequences of sacred syllables to evoke female deity’s appearance (Landesman 2020). As Landesman (2008, 55) explains, associating Tārā as a mahāvidyā signifies the personification of “the awareness capable of liberating the practitioner who identifies with her in meditation.” With the development of esoteric Buddhist literature, Tārā appears in Mahāyoga and Yoginī Tantras as a consort of the tathāgata Amoghasiddhi of the “action” family (karmakula) and represents the wind element.5 The development and worship of Tārā in Indian Buddhism, similar to the worship of the female buddha Vajrayoginī (see English 2002), takes on a plethora of forms with a wide range of rituals and evocations. By the time of the twelfth century Sādhanamālā (T. Sgrub thabs rgya mtsho), Tārā embodies up to twenty-five forms.6 In brief, during Atiśa’s lifetime the Buddhist goddess Tārā is a full fledged feminine force that may be worshipped and esoterically evoked for apopotraic and soteriological functions among others. In his seminal study on Tārā, Arènes (1996, 121) identified five major groups for the diverse forms of Tārā found in Indian Buddhism that were brought to Tibet. His listing of the major forms of Tārā include: 2 3 4 5 6 Monier-Williams, 1899 (Reprint 1988), p. 443c: tāra, mfn. (√tṝ) carrying across, a saviour, protector;... (f.) (g. bhidādi) a fixed star...; Ghosh 1980, 7-8; Willson 1986:13-14; Kumar 1992, 6; Shaw 2006, 310; Landesman 2020, 5-6; Lhasey Lotsawa Translations 2020, note 1. For advocacy of Durgā influence see Ghosh (980, 27); Shaw (2006, 313); Landesman (2020, 21) argues against this position. Willson 1986, 39-43; Shaw 2006, 313-323; For eight dangers (aṣṭamābhayatārā) see Mitra 1957; Willson 1986, 87-93; Arènes 1996, 35-39. See, for example, Guhyasamājatantra, Chapter 14 (Matsunaga 1978, 60-61), Chapter 17, vs. 51 (Matsunaga 1978, 104). Cf. Bhattacharyya 2009 [1925], Volume 1, pp. 176-244. 426 Revue d’Etudes Tibétaines 1. Tārā without specification 2. Green Tārā (sgrol ljang) and White Tārā (sgrol dkar) 3. Eightfold Tārā protecting from eight fears (aṣṭamābhayatārā ≈ ’jigs pa brgyad las skyob pa’i sgrol ma) 4. Twenty-One Tārās (sgrol ma nyi shu rtsa gcig ) 5. Specific manifestations The fourth grouping which enumerates twenty-one forms of Tārā is the focus of the present study. According to recent research, there are a total of five systems of twenty-one forms of Tārā found in Indian and Tibetan Buddhism. These include the systems of: Sūryagupta, Atiśa, the Sādhana-samuccaya, ’Jigs-med gling-pa (1729-1798) based on the Klong chen snying thig (which decends from Klong chen rab ’byams pa dri med ’od zer, 1308-1364), and the system of Mchog gyur gling pa (1829-1870) (Watt 2011). Atiśa’s system is the earliest evocation practice of the twenty-one forms brought to Tibet and is revealed, according to tradition, to Atiśa during his life by Tārā herself. Tārā in Atiśa’s life and works The goddess Tārā appeared to Atiśa in his dreams and visions, and bestowed predictions upon him throughout his life. In the traditional biographies of Atiśa she appears to him in his childhood, advises him later in life to travel to Tibet, predicts his meeting with the primary lay Tibetan disciple ’Brom ston rgyal ba’i byung gnas, and foretells his rebirth in Tuṣita heaven (see Apple 2019). In fact, the following Twenty-One Tārās Sādhana will be transmitted to Atiśa based on a prediction he receives from Tārā while travelling to Tibet. This episode of Tārā’s prediction may be related to an autobiographical statement that Atiśa makes in his Open Basket of Jewels concerning revelations from Tārā while circumambulating in Bodh Gayā (Apple 2018, 92). With regard to Atiśa’s extant canonical scholarship on the goddess, as noted by Beyer (1973, 12), out of the roughly 117 canonical works attributed to Atiśa only four are specifically devoted to Tārā while only six among seventy-seven translations of Indian Buddhist works focus on the goddess. Yet, as Beyer (1973,11) stresses, the whole ritual structure of Tibetan Buddhist worship of Tārā is based on these works. Among Atiśa’s works devoted to the goddess as preserved within Tibetan Kangyurs, such as the brief Praise to Tārā as Three Jewels (Apple 2019, 233-234) or the Abridged Clear Realization of Noble Tārā (Apple 2019, 241-244), Tārā clearly is considered a Buddha who bestows protection and powers of realization. Atiśa’s System of Twenty-One Tārās 427 Atiśa’s system of twenty-one Tārās is found in the following two works: — “The Means for Attainment of the Twenty-One Tārās, the System of the Princely-Lord [Atiśa”] (sgrol ma nyi shu rtsa gcig gi sgrub thabs jo bo rje’i lugs so; Manuscript A in the critical apparatus); — “The Cycle of Prophecies granted by Tārā to Atiśa” (sgrol mas lung bstan pa’i skor; Manuscript B in the critical apparatus). The following translation and edition of Atiśa’s Twenty-One Tārās Sādhana is based on these two works which are derived from a shared source. However, only “The Cycle of Prophecies granted by Tārā to Atiśa” (Manuscript B) contains a colophon that outlines a lineage of transmission. The colophon states: The lineage of this [practice] is Venerable Tārā, PrincelyLord [Atiśa] (982–1054), ’Brom ston (rgyal ba’i byung gnas, 1005–1064), Pu to ba (Rin chen gsal, 1027–1105), Sha ra ba (Yon tan grags, 1070–1141), ’Brom ston dbang phyug grags (11th-12th century), Sang ston shākya gzhon nu, Zla grags gsar ma, Rong ston shākya rgyal mtshan (a.k.a Rong ston shes bya kun rig, 1367–1449), Mkhan chen blo gros rgyal mtshan (15th century), then myself. Alternatively, Zla grags gsar ma, Slob dpon shes rab dpal (13th century), Rong ston blo bzang pa, then myself. After Tārā’s revelation to Atiśa on the twenty-one praises, the lineage begins with Atiśa’s foremost Tibetan disciple ’Brom ston rgyal ba’i byung gnas. The biographies of Atiśa’s life record that ’Brom ston translated the twenty-one praises at Snye thang toward the end of Atiśa’s life (Apple 2019, 68). The colophon to Manuscript B does not state a translator and neither manuscript begins with an Indianlanguage title that traditionally authenticates a work to be included among official translations of Buddhist works into Tibetan.7 Atiśa’s Twenty-One Tārās Sādhana was never included in any Tibetan Tengyur (bstan ’gyur) or any other official register of Tibetan Buddhist canonical texts. According to the accounts among recent Tibetan traditions, Atiśa’s teachings that were not included in the Tibetan Tengyur were transmitted orally among his Tibetan disciples (Beyer 1973, 320). If the Tibetan text found in these two manuscripts of Atiśa’s 7 See Apple 2018, 140 for an example of this practice explained in a Kadampa commentary. See Roesler 2018 on this cultural practice and Halkias 2014 for an overview in Tibetan Buddhist history. 428 Revue d’Etudes Tibétaines Twenty-One Tārās Sādhana were translated into Tibetan by Atiśa and ’Brom ston circa 1050 CE, then this would make them the earliest extant Tibetan edition of The Praise to Tārā with Twenty-One Verses of Homage as well as the earliest Tibetan ritual text on the twenty-one Tārās. This is because, until now, the canonical Tibetan translation of The Praise to Tārā with Twenty-One Verses of Homage is attributed to Gnyan lo tsā ba dar ma grags (late 11th century), a colleague of Rwa lo tsā ba (1016-1128) and the five commentarial works on the twentyone Tārās of Sūryagupta were all translated into Tibetan after the 11th century (Willson 1986). Along these lines, most, if not all, studies on the twenty-one Tārās are based on the commentarial exegesis of Sūryagupta’s system, whether the study is traditional, as with the First Dalai Lama dGe ’dun grub dpal bzang po (1391-1475) and Tāranātha Kun dga’ Snying po (1575-1634), or modern as found in Willson (1986, 117-166). After ’Brom ston, the lineage of this teaching was transmitted among well-known bKa’ gdams pa figures up to Shākya gzhon nu (13th century), an abbot at gSang phu ne’u thog monastery. Up to this point, the lineage outlined in this colophon closely matches the primary lineage of reading transmission (lung brgyud) of the 5th Dalai Lama Ngag dbang blo bzang rgya mtsho (1617–82) for the twentyone Tārās.8 The lineages are near parallel up to the time of Rong ston shākya rgyal mtshan (1367–1449) preserved in Manuscript B, with the 5th Dalai Lama lineage diverging beginning with Chos rje shes rab dpal ldan bzang, an abbot of gSang phu monastery. Both of the lineages recorded by Manuscript B and the 5th Dalai lama mention Zla grags gsar ma, “new Candrakīrti” which some scholars have identified as Zhang Thang sag pa (1100–1180?). However, due to the 8 The primary lineage transmission, with two alternatives, outlined by Ngag dbang blo bzang rgya mtsho (2009, 105.12-106.2) reads: rjes gnang legs par nos pa’i brgyud pa ni / rje btsun sgrol ma / jo bo chen po a ti sha / ’brom ston rgyal ba’i ’byung gnas / rgyal sras po to ba / bshes gnyen sha ra ba / gtum ston dbang phyug grags / bang ston shākya gzhon nu / zla grags gsar ma / chos rje shes rab dpal / rong ston blo bzang grags pa (15th century) / mkhas btsun yon tan rgya mtsho / thams cad mkhyen pa dge ’dun rgya mtsho (1476 – 1542) / blo dpon skal bzang rgya mtsho / rdo rje ’chang pha bong kha pa dpal ’byor lhun grub (1561 – 1637) / drin can bla ma ’jam dbyangs chos dbyings rang grol / des bdag za hor bande la’o (1617 – 1682)/ / yang na sha ra ba nas / bya ’chad ka ba ye shes rdo rje / skyer sgang pa / sangs rgyas dgon pa ba / mchims nam mkha’ grags / ze’u sku mched / mchims blo bzang grags pa / gro ston kun dga’ rgyal mtshan / mkhan chen grub pa shes rab / thams cad mkhyen pa dge ’dun grub / gnas rnying chos rje kun dga’ bde legs / thams cad mkhyen pa dge ’dun rgya mtsho (1476 – 1542) man gong bzhin no / / yang na ’brom ston nas / spyan snga tshul khrims [106] ’bar / bya yul ba gzhon nu ’od / ’chad ka ba man gong ltar ro / / nye brgyud ni rje btsun sgrol ma / thams cad mkhyen pa dge ’dun rgya mtsho (1476 – 1542) man ’dra’o / / Atiśa’s System of Twenty-One Tārās 429 time gap between this epithet and Rong ston shes bya kun rig (1367– 1449), the epithet may refer to followers of Candrakīrti who resided at Thang sag chos grwa where Rong ston pa studied in his youth (Koboyashi 2005, 30). In any case, the primary listed lineage in Manuscript B ends with the an unidentified figure receiving the practice from Mkhan chen blo gros rgyal mtshan (15th century).9 Atiśa’s System of Twenty-One Tārās: Colors, Functions, and Mantras As an Indian Buddhist master trained in Mahāyāna and Vajrayāna scholasticism and ritual, Atiśa was intimately familiar with the theory and practice of Tārā as an esoterically evoked tutelary deity (iṣṭadevatā). The Praise to Tārā with Twenty-One Verses of Homage is preserved in Sanskrit as a dhāraṇī-mantra (gzungs sngags) in the Tibetan canonical translation of the third chapter of The Tantra on the Origin of All Rites of Tārā, Mother of All the Tathāgatas (hereafter The Tārā Tantra).10 Atiśa must have been familiar with The Tārā Tantra and its rites as well as Tārā’s Fundamental Ritual Text (Tārāmūlakalpa).11 The beginning of The Tārā Tantra describes how Tārā is considered as “a mother who gives birth to the buddhas of the three times” who is beyond saṃsāra and nirvāṇa. Tārā is described in terms like Prajñāpāramitā, being unproduced and unceasing, without decrease or increase, by nature in nirvāṇa, synonymous with Realm of Reality (dharmadhātu). This is similar to the description of the Realm of Reality that Atiśa describes in the initial verses of his The Song with a Vision for the Realm of Reality (Apple 2019, 133-158). Atiśa sees Tārā as a hypostasis of Mother Wisdom in visions during the latter portion of his life and refers to her as the “Mother of the Perfect Buddhas” in his sādhanas devoted to her (Apple 2019, 7071, 236). Tārā as a liberating feminine force for Atiśa is the embodiment of perfect awakened wisdom. Tārā as a Buddha for Atiśa manifests her activities based on the realm of reality (dharmadhātu), according to the principles of awakened activity 9 10 11 Mkhan chen blo gros rgyal mtshan, also known as Nyang stod bye phu ba mkhan chen blo gros rgyal mtshan pa, Mkhan chen blo rgyal ba, or Sngags ’chang blo rgyal appears to have been the thirteenth abbot of Tshogs pa dge ’dun sgang (Heimbel 2013, 226, 229). The full title is De bzhin gshegs pa thams cad kyi yum sgrol ma las sna tshogs ’byung ba zhes bya ba’i rgyud (Skt. Sarvatathāgatamātṛtārāviśvakarmabhavanāmatantra). For a recent English translation see Lhasey Lotsawa Translations 2022. Noteably, Atiśa brought the Sanskrit manuscript of the Tārāmūlakalpa to Tibet. The manuscript was deposited in Radreng monastery after Atiśa’s death and was not translated into Tibetan for three centuries until Bu ston Rin chen grub (1290– 1364) translated the work (see Landesman 2020, 15-16). 430 Revue d’Etudes Tibétaines (’phrin las) outlined in the Mahāyānasaṃgraha.12 Inspired by the lady he met at the base of the Bodh Gayā stupa, Atiśa is thinking with The Praise to Tārā with Twenty-One Verses of Homage in the Sanskrit language that is preserved in the third chapter of the The Tārā Tantra. This may be inferred from the fact that not only is Atiśa a fully trained Indian Buddhist Bengali paṇḍita, but also because he closely follows the Sanskrit of the verses in the names that he applies to each of the twenty-one Tārās in his brief ritual evocation instructions. For example, Atiśa names the ninth form Triratnamudrāṅkā (vs. 9a) rather than Varadatārā (Willson 1986, 140), the tenth form Māralokavaśaṃkarī (vs. 10d) rather than Śokavinodanatārā (Willson 1986, 141), or the sixteenth form Vidyāhūṃkāradīpita (vs 16d) rather than Rāganiṣūdanatārā (Wilson 1986, 152) (see Appendix II). Atiśa’s Twenty-One Tārās Sādhana begins with the instruction to visualize a green colored (sku mdog ljang khu) Tārā in the space before one. This confirms the later textual and oral Tibetan tradition that the twenty-one forms of Tārā arise from a green colored Tārā. Green is associated with the performance of all activities as mentioned by Buddhaguhya in his description of Tārā within his commentary to The Mahā-Vairocana-Abhisaṃbodhi Tantra: Light green is a mixture of white, blue and yellow. The symbolism of these colours is as follows: White signifies pacifying, yellow signifies enriching and blue signifies subduing, and their mixture into one colour signifies the performance of all these activities.13 Atiśa’s Twenty-One Tārās Sādhana follows this symbolism as Atiśa states at the end of the sādhana, “Thus, all accomplishments, including pacifying, increasing, magnetizing/subjugating, and destroying will be be bestowed.” These activities correspond to the four activities (Skt. caturkarman, T. las bzhi) presented in esoteric Buddhist literature that classify ritual events in terms of these functions that are often correlated, as with the above citation, with colors and directions. In this manner, pacifying rites are white and 12 13 Arènes 1996, 217-218. Hodge 2003, 108. On green color being the source of the twenty-one Tārās see Wayman and Tajima, 1992, p. 147, note 45, v.140-2-5. The Fifth Dalai Lama Ngag dbang blo bzang rgya mtsho (2009, 104) mentions seng ldeng nags kyi sgrol ma (“Khadira Tārā”) as the basis and Jayapaṇḍita does so as well (Landesman 2020, p. 41, note 145). The Sanskrit basis of Atiśa’s focus on a “green colored Tārā” is confirmed in the Sādhanamālā, (Bhattacharyya, Vol. 1, 2009 [1925], p.40.10: …tārā śyāmā…. This is contrary to the claim of Shaw (2006, 325) that śyāmā is not attested in a Sanskrit source. Atiśa’s System of Twenty-One Tārās 431 performed facing North, increasing rites are yellow and performed facing East; destroying rites are black and performed facing South; and magnetizing/subjugating are red and performed facing West. In Atiśa’s Twenty-One Tārās Sādhana, the colors of the forms of Tārā are distributed with four orange (or reddish/gold) forms and seven that are red signifying, in general, “magnetizing/subjugating,” while three forms are gold signifying increasing and five are white signifying pacification. Only two forms of Tārā are associated with destructive rites (see Appendix I). Along these lines, all the forms of Tārā have the same bodily shape with one face and two arms, but differ as to individual color and the different-colored vase that each Tārā holds in her outstretched hand. This pattern of color and form matches the system associated with the name of Nāgārjuna as described and translated by Beyer (1973, xiii, 333-335, 470). Be that as it may, the manuscripts of Atiśa’s Twenty-One Tārās Sādhana also furnish visualization instructions and mantras. Until recently, the mantras for evoking the twenty-one Tārās have not been published. 14 However, two manuals for contemporary practice of the twenty-one Tārās recently published by two Tibetan monastic teachers (bla ma), Khenpo Lama Migmar Tseten (2015) and Lama Zopa Rinpoche (2022), have provided mantras for each of the twenty-one Tārās. As Atiśa’s rendition of these mantras often differ from later sources, I have noted in the annotations to the Tibetan critical edition variant readings of the mantras from both manuscripts, as well as a later manuscript attributed to Paṇchen Blo bzang chos kyi rgyal mtshan (1570–1662), for comparison. A good example of the differences between Atiśa’s rendition of the mantras and other editions is the mantra for the Noble Tārā Victorious Over the Three Words found in verse 6. The mantra given in later sources is: oṃ tāre tuttāre śatrūn ucchaṭaya svāhā. The main verbal phrase in this sequence is ucchaṭaya, “to drive away.”15 On the other hand, Atiśa provides the mantra: oṃ tāre tuttāre śatruṃ gacchata svāhā. The main verbal phrase here is gacchata, the second person imperative plural from √gaṃ, “go (away).” In brief, the mantras in Atiśa’s system have less syllables and are in second person imperative forms. A Note on the Translation and Transcription “The Means for Attainment of the Twenty-One Tārās, the System of the Princely-Lord [Atiśa”] (sgrol ma nyi shu rtsa gcig gi sgrub thabs jo bo 14 15 Shaw 2006, 504, note 178: “I have seen the mantras in a typescript sādhana but not in a published source know to me.” Monier-Williams, 1899 (Reprint 1988), p. 173a: uc-√caṭ, P. –caṭati (Pf. cacāṭa), “to go away”; caus.p. –cāṭayati, “to drive away, expel, scare.” 432 Revue d’Etudes Tibétaines rje’i lugs so, pp. 1003-1009) and “The Cycle of Prophecies granted by Tārā to Atiśa” (sgrol mas lung bstan pa’i skor, 982-987) are located in the Jo bo rje dpal ldan a ti sha’i gsung ’bum, 2006, Vol. 1, in dbu can script. The English translation of the verses are from Lhasey Lotsawa Translations, 2020. However, the numbering of the verses follows the sequence in Blonay (1895), Wayman (1984), and Willson (1986, 113116 English, 354-356 Tibetan). The Roman transliteration of Tibetan follows the Wylie System proposed in Wylie (1959). Translation The Means for Attainment of the Twenty-One Tārās, the System of the Princely-Lord [Atiśa] [1003.11] The Means for Attainment of the Twenty-One Tārās, the System of the Princely-Lord [Atiśa] [Preface] I pay homage to the Venerable Noble Tārā! A yogin who wishes to achieve the Venerable Lady [Tārā], should visualize in the space before one a green colored Venerable Lady [Tārā], whose right hand is in the gesture of giving boons, the left hand holding a blue lotus, with right foot extended, left foot drawn back, seated on a lotus, sun, and moon seat. Present mental offerings to her. [1003.15] Praise and make supplications. With a mental prostration for each and every homage, a light ray emerges from the heart of that particular Tārā. [The light rays] touch one’s body, touches the speech purifying the obstructions of the body, and touches the heart purifying the obstructions of speech, purifying the obstructions of mind, and cleansing the latencies of clinging and attachment. Afterwards, visualize the Venerable Lady [Tārā] becoming indistinguishable with oneself, like a dream illusion. Then, however much one recites praises, [such as] three times, or seven times, and so forth, the former Venerable Lady [Tārā] dissolves into the crown of one’s head. Contemplate one’s own body [1003.20] becoming transparent and empty like the vanishing of a rainbow. Loosen the body and mind with the mind becoming luminous and clear. Recognize this and meditate for a while. Then, dedicate three times by stating “With my roots of virtue may I attain buddhahood for the benefit of all sentient beings.” Accordingly, arising all the virtuous qualities which are explained from the text of the Praises is to achieve the praise. Tārā Atiśa’s System of Twenty-One Tārās 433 became a heartfelt spiritual deity prophesized to the Princely-Lord [Atiśa] and he gained accomplishments. Gradually, she became a heartfelt spiritual deity for all of the Kadam tradition. [1004] She dispels obstacles. There is nothing greater than this accomplishment and blessing. [Homage] I pay homage to the Venerable Noble Tārā! [Introduction] At the time when the divine Princely-Lord [Atiśa] was travelling to Tibet, having come to circumambulate in Vajrāsana, he was lauding the twenty-one praises to the Lady [Tārā] while circumambulating, where he met an actual Lady at the foot of the stupa who was predicted by Tārā. Atiśa received a prophecy to at once depart for Tibet, [the Lady said,] “You will be beneficial in Tibet, [1004.5] through your spiritual deity within this twenty-one praises, the heartfelt spiritual deity, hindrances will not arise.” Having said as such, twenty-one ślokas were bestowed [to Atiśa] to append to the twenty-one praises. [Atiśa’s System of Twenty-One Tārās] Homage to Tārā, quick and heroic, Whose glance is instantaneous like lightning. You arose from the heart of the blossuming lotus That is the face of the lord of the three worlds. [1] Thus, if a certain yogin wishes to pacify enemies, hindrances and harmfulness, he should supplicate the swift and heroic Noble Tārā. In the space before one, [visualize] a red colored Venerable [Tārā] with one face, [1004.10] two arms, she holds a vase for controlling in the palm of her right hand, the left hand holding a blue lotus, supplicate and instantly cultivate. Oṃ tāre tuttāre ture vāśaṃ kuru svāhā / Thus, by reciting one will fully subdue all enemies, hindrances, and the misguided. Homage to you whose face resembles 434 Revue d’Etudes Tibétaines One hundred autumn full moons gathered; Your brilliant radiance blazes, Like a thousand clusters of stars. [2] Thus, if a certain yogin wishes to pacify sickness and obstructing forces, he should supplicate the Venerable White Tārā [1004.15]. Instantly in the space before one, visualize and supplicate the Venerable Tārā white like the Autumn moon, with her right hand turned upward she holds a white vase for pacifying, the left hand holding a blue lotus, while residing on a lotus and moon seat with right foot extended, left foot drawn back. Oṃ tāre tuttāre ture śāntiṃ kuru svāhā / Thus, by reciting one will pacify all disease, misfortune, obstructing forces, and unharmonious factors. All peaceful actions will be achieved. Homage to you, Golden One, Whose hand is adorned with a blue lotus flower. [1004.20] Whose field of activity is generosity, diligence, austerities, Serenity, patience, and concentration. [3] Thus, if a certain yogin wishes to increase longevity, power, and resources, he should visualize the Venerable [Tārā] who has the color of gold, with her right hand turned upward she holds a golden vase for increasing, the left hand holding a blue lotus, while residing on a lotus and moon seat with right foot extended, left foot drawn back. Oṃ tāre tuttāre ture puṣṭīṃ kuru svāhā / Thus, by reciting all longevity, good fortune, and resources will increase. Homage to you, whose triumphs are endless, [1004.25] Jewel on the Tathāgata’s crown. You are well attended to by the sons of the Victorious One, Who have attained all the perfections. [4] [1005] Thus, if a certain yogin wishes to achieve long life, he should supplicate the Venerable Tārā who is completely victorious, Jewel on the Tathāgata’s crown. Instantly in the space before one, visualize a Venerable Tārā with golden color, with her right hand turned Atiśa’s System of Twenty-One Tārās 435 upward she holds a golden vase for long life, the left hand holding a blue lotus, while residing on a lotus and moon seat. Supplicate her with the following: Oṃ tāre tuttāre ture āyujñāna svāhā / Thus, [1005.5] by reciting one’s lifespan will increase to a hundred from ten years. Homage to Tuttārā, who with hūṃ Fulfills all wishes to the bounds of space. You trample the seven worlds underfoot. And possess the strength to summon all. [5] Thus, if a certain yogin wishes to influence and seduce a woman, he should supplicate the Venerable [Tārā] who utters hūṃ. Instantly in the space before one, visualize a Venerable [Tārā] with an orange colored body, with her right hand turned upward she holds a vase for enchanting, the left hand holding a blue lotus, while residing in the ‘half-cross legged’ position on a lotus and moon seat. [1005.10] Supplicate her with the following: Oṃ tāre tuttāre ture so-and-so ākarṣaya hrī svāhā / Thus, by reciting one will influence the object of one’s awareness. Homage to you, praised by Śakra, Agni, Brahmā, maruts, and Śiva. The hosts of bhūtas, vetālas, gandharvas, And yakṣas pay tribute to you. [6] Thus, if a certain yogin wishes to tame all the harmful spirits, he should visualize the Noble [Tārā] who is completely victorious over the three worlds, [1005.15] with dark red color, with her right hand turned upward she holds a vase which intoxicates harmful spirits, the left hand holding a blue lotus, while residing on a lotus and moon seat. Supplicate her with the following: Oṃ tāre tuttāre ture śatrūṃ gacchata svāhā / Thus, by reciting, harmful spirits, Śiva, gods, earth spirits, and so forth, all the great forces, will become your servant. Homage to you, with traṭ and phaṭ 436 Revue d’Etudes Tibétaines Crush the magical devices of other traditions. With your right leg bent and your left leg extended, You shine amid flames blazing wildly. [7] Thus, [1005.20] if a certain yogin wishes to turn back another’s sorcerer spell, he should supplicate the Noble [Tārā] who conquers others. One should visualize a Venerable Tārā called “Conquering Others,” black color, with her right hand turned upward she holds a vase which turns back sorcerer spells, the left hand holding a blue lotus, while residing on a lotus and moon seat. Supplicate her with the following: Oṃ tāre tuttāre ture rbod zer sarva zlog bhyo svāhā / Thus, by reciting all contemptable sorcerer spells will be overturned. Homage to Turā, the fearsome lady, Destroyer of the most powerful demons. [1005.25] With your lotus face and stern frown, You are the slayer of each and every foe! [8] Thus, [1006] if a certain yogin wishes to slay enemies, he should supplicate the Noble [Tārā] who conquers Māras and enemies. Instantly in the space before one, visualize a Venerable Tārā who conquers Māras and enemies, having a dark red color, with her right hand turned upward she holds a vase which destroys enemies, the left hand holding a blue lotus, while residing on a lotus and moon seat. Supplicate her with the following: Oṃ tāre tuttāre ture so-and-so amukaṃ marāya phaṭ / Thus, [1006.5] by reciting all māras and enemies will be overturned. Homeage to you, who fingers grace your heart, Displaying the mudrā of the Three Jewels. Graced by wheels in all directions, Your natural radiance overwhelms all. [9] Thus, if a certain yogin wishes to be protected from all fears, he should supplicate the Noble [Tārā] whose mudrā displays the Three Jewels. Instantly in the space before one, visualize a Venerable [Tārā] having a white color, with her right hand turned upward she holds a vase which protects from all fears [1006.10], the left hand holding a Atiśa’s System of Twenty-One Tārās 437 blue lotus, while residing on a lotus and moon seat. Supplicate her with the following: Oṃ tāre tuttāre ture “all the harm to so-and-so” sarvarakṣa svāhā / Thus, by reciting one will be protected from all rebirth in the three lower realms in future lives and from all harm in this life from māras and hostile spirits. Homage to you, supremely joyous, Your splendorous crown spreading garlands of light. Tuttārā, smiling and laughing, You bring demons and worlds within your control. [10] Thus, if a certain yogin wishes to tame māras and hindrances, he should supplicate the Venerable [1006.15] [Tārā] who brings māras and hindrances under her power. Instantly in the space before one, visualize a Venerable [Tārā] who brings māras and hindrances under her power having a red color, with her right hand turned upward she holds a vase which conquers over māras, the left hand holding a blue lotus, with right foot extended, left foot drawn back, while residing on a lotus and moon seat. Supplicate her with the following: Oṃ tāre tuttāre ture sarvapapāṃ māraya hūṃ phaṭ Thus, by reciting one will bring all non-Buddhists and those with wrong view under your power. Homage to you, who can summon The hosts of earthly guardians. [1006.20] Knitting your quivering brows, with the syllable hūṃ You deliver from every misfortune. [11] Thus, if a certain yogin wishes to clear away the suffering of poverty, he should supplicate the Noble Tārā who clears away poverty and misfortune. One should visualize a Venerable Noble Tārā who is reddish gold like unalloyed purified gold, refined gold, with her right hand turned upward she holds a vase which protects against poverty, the left hand holding a blue lotus, residing on a lotus and moon seat. Supplicate her with the following: Oṃ tāre tuttāre ture dhara svāhā. [1006.25] Thus, by reciting one will increase wealth, domestic 438 Revue d’Etudes Tibétaines animals, and precious substances and is protected against poverty. Homage to you, [1007] so brightly adorned, With a sliver of moon as your crown, Your locks always graced by Amitābha, Whose bright light streams forever forth. [12] Thus, if a certain yogin wishes to actualize auspiousness, he should supplicate the Venerable [Tārā] who bestows all auspiousness. Instantly in the space before one, visualize Venerable [Tārā] who bestows auspiousness, having a golden color, with her right hand turned upward she holds a vase which bestows auspiousness, [1007.5] the left hand holding a blue lotus, residing on a lotus and moon seat. Supplicate her with the following: Oṃ tāre tuttāre ture svāhā. Thus, by reciting one will receive all auspious things, happiness and well-being, and achieve all accomplishments. Homage to you, seated amid blazing flames That resemble the fire that ends an eon. Immersed in joy, your right leg extends, and the left is bent. Thus, you crush legions of foes. [13] Thus, if a certain yogin wishes to be protected against hindrances and obstacles, he should supplicate the Venerable [Tārā] who blazes like fire. [1007.10] Instantly in the space before one, visualize the Venerable [Tārā] who blazes like fire, red color like fire, with her right hand turned upward she holds a vase which protects against obstacles, the left hand holding a blue lotus, while residing on a lotus and moon seat. Supplicate her with the following: Oṃ tāre tuttāre ture pota yasmi kuru svāhā. Thus, by reciting one will paralyze, be protected against, and destroy all enemies and armies. Homage to you, who on the earth’s surface Strike your palms and stamp your feet; The hūṃ that is formed by your frown Smashes the seven netherworlds to nothing but dust. [14] [1007.15] Thus, if a certain yogin wishes to strike against hindrances, he should supplicate the Venerable [Tārā] who is wrathfully frowning. Instantly in the space before one, visualize the Venerable [Tārā] who is Atiśa’s System of Twenty-One Tārās 439 wrathfully frowning, having a black color with a slight frown, with her right hand turned upward she holds a vase which strikes against hindrances, the left hand holding a blue lotus, while residing on a lotus and moon seat. Supplicate her with the following: Oṃ tāre tuttāre ture vajra mahāpada bhasmīṃkuru svāhā. Thus, by reciting all enemies, obstacles, and hindrances will be pacified. Homage to you, [1007.20] blissful, gracious, and tranquil, Whose domain is the peace of nirvāṇa. In perfect union with svāhā and oṃ, You lay to waste every terrible evil. [15] Thus, if a certain yogin wishes to pacify sinfulness, he should supplicate the Venerable [Tārā] she of supreme peacefulness. Instantly in the space before one, visualize the Venerable [Tārā] she of supreme peacefulness, with her right hand turned upward she holds a vase for pacifying sinfulness, the left hand holding a blue lotus, while residing on a lotus and moon seat. Oṃ tāre tuttāre ture sarvapāpaṃ praśamanāye svāhā. Thus, by reciting, all sinfulness, obscurations, unwholesome tendencies [1007.25] will be pacified. and impure Homage to you, who, immersed in rapture, Shatter the bodies of all foes. You shine with the knowledge-syllable hūṃ, [1008] As your mantra’s ten syllables are set forth. [16] Thus, if a certain yogin wishes to increase one’s intelligence, wishes to be victorious over the speech of others in debate, he should supplicate the Venerable [Tārā] who arises from the hūṃ of awareness. Instantly in the space before one, visualize the Venerable [Tārā] having a red color, with her right hand turned upward she holds a vase for increasing knowledge mantras, the left hand holding a blue lotus, residing on a lotus and moon seat. [1008.5] Oṃ tāre tuttāre ture sarvadharma pratipariśodhaya svāhā. Thus, by reciting, one will destroy all capabilities of the knowledge mantras of others and increase one’s own wisdom and intelligence. 440 Revue d’Etudes Tibétaines Homage to Turā, your feet stomping, Formed from the seed of the syllable hūṃ. The mountains of Meru, Mandara, and Vindhya, And all the three worlds–you cause them to quake. [17] Thus, if a certain yogin wishes to subdue all māras and hindrances, he should supplicate the Venerable [Tārā] who causes the three realms to tremble. In the space before one, visualize the Venerable [Tārā] having a reddish gold color, [1008.10] with her right hand turned upward she holds a vase which subdues knowledge mantras, the left hand holding a blue lotus, while residing on a lotus and moon seat. Oṃ tāre tuttāre ture sarva stambani tare svāhā Thus, reciting one will subdue all others knowledge mantra actions and subdue all enemies and robbers. Homage to you, who hold in your hand A deer-marked moon like a divine lake. With tāra uttered twice and then with phaṭ, You eliminate all poisons. [18] Thus, if a certain yogin wishes to pacify the poison of the multitude of Nāgas, he should supplicate the Venerable [Tārā] who pacifies poison and sickness. [1008.15] Instantly in the space before one, visualize the Venerable [Tārā] who pacifies poison and sickness having a red color, with her right hand turned upward she holds a vase which neutralizes posion, the left hand holding a blue lotus, while residing on a lotus and moon seat. Oṃ tāre tuttāre ture sarvani śintaṃ kuru svāhā. Thus, by reciting one will be liberated from sickness, poison, and harm of Nāgas. Homage to you, sovereign of divine hosts, Served by gods and kinnaras. Your resplendence, an armor of joy, Pacifies strife and clears away nightmares. [19] [1008.20] Thus, if a certain yogin wishes to clear away disputes and bad dreams, he should supplicate the Venerable Tārā who clears away all suffering. Instantly in the space before one, visualize the Venerable Atiśa’s System of Twenty-One Tārās 441 [Tārā] who clears away all suffering having a white color, with her right hand turned upward she holds a vase which clears away suffering, the left hand holding a blue lotus, while residing on a lotus and moon seat. Oṃ tāre tuttāre ture mocana svāhā. Thus, by reciting one will be freed from quarrels and being placed in prison. [1008.25] Homage to you, whose two eyes shine brightly Like the sun and the moon when it’s full. Tuttārā, with twice uttered hara, [1009] You pacify the most intractable ills. [20] Thus, if a certain yogin wishes to be protected from infectious disease, and so forth, he should supplicate Tārā who clears away infectious disease. Instantly in the space before one, visualize the Venerable [Tārā] who clears away all infectious disease, having an orange color, with her right hand turned upward she holds a vase which clears away infectious disease, the left hand holding a blue lotus, while residing on a lotus and moon seat. Oṃ tāre tuttāre ture visarata hūṃ hā. [1009.5] Thus, by reciting all infectious disease and pestilence will be pacified. Homage to you, who have the power to pacify, You display the three true natures. Turā, supreme lady, you destroy The hordes of grahas, vetālas, and yakṣas. [21] Thus, if a certain yogin wishes to fully complete miraculous activities, he should supplicate the Venerable [Tārā] who fully completes all miraculous activities. Instantly in the space before one, visualize the Venerable [Tārā] having a white color, [1009.10] with her right hand turned upward she holds a vase which accomplishes various magical feats, the left hand holding a blue lotus, while residing on a lotus and moon seat with right foot extended, left foot drawn back. Supplicate her with the following: Oṃ tāre tuttāre ture sarva sādhana svāhā. Thus, all accomplishments, including pacifying, increasing, 442 Revue d’Etudes Tibétaines magnetizing/subjugating, and destroying will be be bestowed. This [practice] was given to the Princely-Lord from a prophecy by the Noble Lady. [Colophon] The lineage of this [practice] is Venerable Tārā, Princely-Lord [Atiśa] (982–1054), ’Brom ston (rgyal ba’i byung gnas, 1005–1064), Pu to ba (Rin chen gsal, 1027–1105), Sha ra ba (Yon tan grags, 1070–1141), ’Brom ston dbang phyug grags (11th-12th century), Sang ston shākya gzhon nu, Zla grags gsar ma, Rong ston shākya rgyal mtshan (a.k.a Rong ston shes bya kun rig, 1367 – 1449), Mkhan chen blo gros rgyal mtshan (15th century), then myself. Alternatively, Zla grags gsar ma, Slob dpon shes rab dpal (13th century), Rong ston blo bzang pa, then myself. Tibetan Edition sgrol ma nyi shu rtsa gcig gi sgrub thabs jo bo rje’i lugs so / / [1003.11] / sgrol ma nyi shu rtsa gcig gi sgrub thabs jo bo rje’i lugs so / / [Preface] $ / / rje btsun ma ’phags ma sgrol ma la phyag ’tshal lo / / rnal ’byor pa gang zhig rje btsun ma bsgrub par ’dod pas / mdun gyi nam mkha’ la rje btsun ma sku mdog ljang khu / g.yas mchog sbyin / g.yon utpal bsnams pa / zhabs g.yas brkyang g.yon bskum pa / padma dang nyi zla’i gdan la bzhugs par sgoms / de la yid [1003.15] kyi mchod pa phul / bstod cing gsol ba ’debs / phyag ’tshal re re la yid kyi phyag ’tshal bas sgrol ma de’i thugs kha nas ’od zer byung / bdag gi lus la phog pas / lus kyi sgrib pa dag ngag la phog pas ngag gi sgrib pa dag snying khar phog nas yid kyi sgrib pa dag mngon zhen dang chags zhen gyi bag chags sbyangs nas /***16 de yang rje btsun ma dang bdag tha mi dad pa rmi lam sgyu ma ltar sgoms / de nas bstod pa gsum mam bdun la sogs pa ji tsam thon pa bton la / gong gi rje btsun ma spyi bo nas mar stim mo / / bdag gi lus la ’ja’ [1003.20] tshon yal ba bzhin stong sangs te song bar bsams nas / lus sems lhod la sems gsal la dwangs pa cig ’ong ba de ngo shes par byas nas dar cig bsgom / de nas bdag gi dge ba’i rtsa ba ’di yis ni / ’gro la phan phyir sangs rgyas ’grub par shos / / zhes lan gsum bsngo’o / / de ltar bstod pa gzhung nas bshad pa’i yon tan thams cad ’byung 16 The text has a rin chen spungs shad with three dots at this point. Atiśa’s System of Twenty-One Tārās 443 bas ’di bstod pa grub pa yin no / / jo bo rje la sgrol mas lung bstan thugs dam du mdzad /*** dngos grub brnyes / rim pas bka’ gdams pa thams cad kyi thugs dam mdzad / bar [1004] chad sel / dngos grub dang ’byin brlabs ’di las che ba med gsungs so / [Homage] 17 / rje btsun ma ’phags ma sgrol ma la phyag ’tshal lo / [Introduction] / jo bo rje lha gcig bod du ’byon pa’i dus su / rdo rje gdan du bskor ba la byon nas jo mo la bstod pa nyi shu rtsa gcig gi bstod cing bskor ba byas pas / sgrol mas lung bstan gyi mchod rten gyi rtsar jo mo dngos dang mjal te / bod du bzhud cig par lung bstan nas / bod la khyod kyis phan thogs pa yod pas [1004.5] bstod pa nyi shu rtsa gcig po ’di la yid dam gyis18 / thugs dam la bar chad mi ’byung gis19 gsungs nas sha lo ka nyi shu rtsa gcig bstod pa nyi shu rtsa gcig dang sbyar nas gnang ngo20 / [Atiśa’s System of Twenty-One Tārās] / phyag ’tshal sgrol ma myur ma dpa’ mo / / spyan ni skad gcig glog ’dra ma / / ’jig rten21 gsum mgon22 chu skyes zhal gyi / / ge sar phye ba las ni byung ma / [1] zhes pas rnal ’byor pa gang zhig dgra bgegs dang rnam par ’tshe ba zhi bar ’dod na ’phags ma sgrol ma myur zhing dpa’ ba la gsol ba gdab ste / rang gi mdun gyi nam mkha’ la rje btsun ma sku mdog dmar mo zhal gcig phyag [1004.10] gnyis ma g.yas mchog gyi23 phyag mthil24 na dbang sdud pa’i bum pa bsnams pa / g.yon utpa la bsnams pa / skad cig gis bskyed la25 gsol ba gdab po / / oṃ tā re tuttā re tu re ba shaṃ ku ru svāhā26 / 17 18 19 20 21 22 23 24 25 26 B begins at this point. B yid dam gyis shig B omit gis B ’di gnang ngo Emended to ’jig rten; A reads ’ji rten. B mgon ; A gon A gyi; B gyis A phyag mthil; B steng A skad cig gis bskyed la; B skad cig la bsam te Panchen, fol. 4b3; Zopa 2022:78 444 Revue d’Etudes Tibétaines ces bzlas pas dgra dang bgegs log par27 ’dren pa thams cad dbang du ’gyur ro / / phyag ’tshal ston kha’i zla ba kun tu /*** / gang ba brgya ni28 brtsegs pa’i zhal ma / / skar ma stong phrag ’tshogs pa rnams kyis29 / / rab tu phye ba’i ’od rab ’bar ma / [2] / zhes pas rnal ’byor ’ga’ zhig30 nad dang bgegs31 zhi bar ’dod na / rje btsun ma32 sgrol [1004.15] ma dkar mo la gsol ba gdab ste / rang gi mdun gyi nam mkhar33 skad cig gis rje btsun34 sgrol ma ston ka’i zla ba ltar dkar ba / g.yas mchog sbyin gyi phyag na35 zhi bar mdzad pa bum pa dkar po bsnams pa36 / g.yon utpala la bsnams pa / padma dang zla ba’i gdan la37 brkyang bskum du bzhugs par sgoms la gsol ba gdab ste / oṃ ta re tuttā re shintang ku ru svāhā38 / zhes bzlas pas nad dang sdig pa dang bgegs dang39 mi mthun pa’i phyogs40 thams cad zhi bar ’gyur ro / / zhi ba’i las thams cad41 ’grub par ’gyur ro / / phyag ’tshal ser sngo chu nas skyes kyi / / pad mas phyag ni rnam par rgyan ma /*** [1004.20] / sbyin pa brtson ’grus dka’ thub zhi ba / / bzod pa bsam gtan spyod yul nyid ma42 / [3] / zhes pas rnal ’byor pa gang zhig43 tshe dang dbang dang44 longs spyod 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 A log par; B log A ni ; B omit ni A kyis; B kyi B ’ga’ zhig ; A gang zhig gi A bgegs; B gdon bgegs A rje btsun ma; B omit rje btsun ma A nam mkhar; B nam mkha’ la A rje btsun ma; B omit rje btsun ma A gyi phyag na; B gyis steng na A mdzad pa bum pa dkar po bsnams pa; B mdzad pa’i bum pa dang B g.yon utpala la bsnams pa / padma dang zla ba’i gdan la ; A g.yon utpala gdan pad zla la Panchen, fol. 5b4: oṃ tā re tu ttā re tu re shānti ku ru svāhā; Zopa 2022:78 A bgegs dang; B om. bgegs dang A mi mthun pa’i phyogs; B mi mthun phyogs A thams cad; B rnams B nyid ma; A nyi ma A gang zhig; B om. gang zhig A dang; B thang Atiśa’s System of Twenty-One Tārās 445 ’phel bar ’dod na / rje btsun45 gser mdog can46 g.yas mchog sbyin gyi phyag na47 rgyas pa’i bum pa gser mdog can bsnams pa48 / g.yon utpa la bsnams pa / gdan49 padma dang zla ba la brkyang bskum du bzhugs par sgom mo50 / oṃ ta re tutta re tu re puṣṭīṃku ru svāhā51 / / zhes bzlas pa52 tshe dang dbang thang dang53 longs spyod thams cad ’phel bar ’gyur ro / / phyag ’tshal de bzhin gshegs pa’i gtsug gtor54 / [1004.25] / mtha’ yas rnam par rgyal bar spyod ma / / ma lus pha rol phyin pa thob pa’i / / rgyal ba’i sras kyis shin tu brten [1005] ma /*** [4] / zhes pas rnal ’byor pa gang zhig55 tshe sgrub par ’dod na / rje btsun ma de bzhin gshegs pa56 gtsug gtor57 rnam par rgyal ma la gsol ba gdab ste / / mdun gyi nam mkhar skad cig ma las58 rje btsun ma59 gtsug tor rnam par rgyal ma60 sgrol ma61 gser mdog can / g.yas mchog sbyin gyi phyag na62 tshe’i bum pa ser po bsnams pa63 / g.yon utpa la bsnams pa64 / padma dang zla ba’i gdan la bzhugs par sgoms la65 / de la gsol ba gdabs pa ni66 / oṃ ta re tuttā re tu re ā yu jñā na svāhā67 / 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 A rje btsun; B om. rje btsun A gser mdog can; B gser mdog A phyag na; B steng na A bsnams pa; B om. bsnams pa A gdan; B om. gdan A sgom mo; B sgoms la Panchen, fol. 6b: oṃ tā re tu ttā re tu re puṣṭiṃ ku ru svāhā; Zopa 2022:79 A bzlas pa; B bzlas pa’i A dang; B om. dang A gtor; B tor A gang zhig; B om. gang zhig A de bzhin gshegs pa; B de bzhin gshegs pa’i A gtor; B tor A skad cig ma las; B skad cig gis A rje btsun ma; B om. rje btsun ma B gtsug tor rnam par rgyal ma; A om. gtsug tor rnam par rgyal ma A sgrol ma; B om. sgrol ma A phyag na; B steng na A ser po bsnams pa; B om. ser po bsnams pa B g.yon utpa la bsnams pa; A g.yon utpa la B sgoms la; A sgoms A de la gsol ba gdabs pa ni; B om. de la gsol ba gdabs pa ni Panchen, fol. 7b5: oṃ tā re tuttā re tu re ā yujñā na pushtiṃ ku ru svā hā; Zopa (2022,79): oṃ tare tuttare ture ayur-jyana pushtim kuru svaha. 446 Revue d’Etudes Tibétaines zhes [1005.5] bzlas pas tshe lo bcu pa las68 brgyar ’phel bar ’gyur ro / / phyag ’tshal tuttā ra hūṃ yi ges69 / / ’dod dang phyogs dang nam kha’ gang ma / / ’jig rten bdun po zhabs kyis70 mnan te / / lus pa med par ’gugs par nus ma /*** [5] /*** zhes pas rnal ’byor pa gang zhig71 bud med dbang du bya zhing ’gugs par72 ’dod na / rje btsun ma hūṃ sgrogs ma73 la gsol ba gdab ste / mdun gyi nam mkhar skad ma las74 rje btsun ma75 sgrol ma76 sku mdog dmar ser / g.yas mchog sbyin gyi phyag na77 yid ’phrog pa’i bum pa dang78 / g.yon utpa la snams pa79 / padma zla ba’i steng na skyil krung phyed [1005.10] pas bzhugs par sgoms la gsol ba gtab ste80 / oṃ ta re tutta re tu re che ge mo a karṣa ya hri: svāhā81 / zhes bzlas pas gang la dmigs pa de dbang du ’gyur ro / / phyag ’tshal brgya byin me lha tshangs pa / / rlung lha sna tshogs dbang phyug mchod ma / / ’byung po ro langs dri za rnams dang / / gnod spyin tshogs kyis mdun nas bstod ma /*** [6] /*** zhes pas rnal ’byor pa ’byung po thams cad ’dul bar ’dod na / ’phags ma ’jig rten gsum las rnam par rgyal ma la gsol ba btab ste / skad gcig ma las mdun gyi nam mkhar82 rje btsun ma83 ’jig rten gsum [1005.15] las rnam par rgyal ma sku mdo dmar nag g.yas mchog sbyin gyi mthil na84 ’byung po 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 A om. yang tshe lo; B yang tshe lo A yi ges; B gi yi ge B kyis; A kyi A gang zhig; B om. gang zhig A ’gugs par ; B dgug par A sgrogs ma; B sgrogs pa A skad ma las; B skad cig gis A rje btsun ma; B om. rje btsun ma B sgrol ma; A om. sgrol ma A phyag na; B steng na B dang; A bsnams B bsnams pa; A la B reads: gdan la bzhugs par sgoms la Panchen, fol. 8b3: oṃ tā re tu ttā re tu re che ge mo ā karṣha ya hrī svāhā; Zopa (2022:80): oṃ tare tuttare shtri akarshaya hrih svaha. A skad gcig ma las mdun gyi nam mkhar; B mdun gyi nam mkhar skad cig gis A rje btsun ma; B sgrol ma A mthil na; B steng na Atiśa’s System of Twenty-One Tārās 447 myos par byed pa’i bum pa dang85 /*** g.yon utpa la bsnams pa86 / / gdan pad zla87 la bzhugs par sgoms nas88 de la gsol ba gdab ste89 / oṃ ta re tutta re tu re sha truṃ gatstsha ta svāhā90 / zhes pas ’byung po dang dbang phyug chen po dang lha dang sa bdag la sogs dbang chen thams cad bran du ’gyur ro / / phyag ’tshal traṭ91 ces bya dang phaṭ kyis / / pha rol ’khrul ’khor rab tu ’joms ma / / g.yas bskum g.yon brkyang zhabs92 kyis mnan te / / me ’bar ’khrug pa shin tu ’bar ma / / [7] / zhes [1005.20] pas rnal ’byor pa gang zhig93 gzhan gyi rig sngags bzlog par ’dod na / ’phags ma gzhan ’joms ma la gsol ba gdab ste / mdun gyi nam mkhar skad cig gis94 rje btsun ma95 sgrol ma gzhan ’joms ma zhes bya ba96 sku mdog nag mo g.yas mchog sbyin gyi mthil na97 rig sngags bzlog pa’i bum pa dang98 / g.yon utpa la bsnams pa99 / padma dang zla la bzhugs par sgoms pa la gsol ba btab ste100 / oṃ ta re tutta re tu re rbod zer101 sarva zlog bhyo svāhā102 / zhes pas103 rig sngags kyi smod mo dang sbod gzer thams cad zlog par ’gyur ro / 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 B dang; A bsnams B bsnams pa; A om. bsnams pa A gdan pad zla; B pad zla’i gdan A bzhugs par sgoms nas; B bzhugs par sgoms la A de la gsol ba gdab ste; B om. de la gsol ba gdab ste A oṃ ta re tutta re tu re sha truṃ gatstsha ta svāhā; B oṃ ta re tutta re tu re bhū ta truṃ u tsa ta ya svāhā; Panchen, fol. 9b2: oṃ tā re tuttā re sarva vigha nān shatruṃ u tsa tra ya svā hā; Zopa (2022:81): oṃ tare tuttare shatrum ucchataya svaha. B traṭ; A ṭa B reads: ’bus A gang zhig; B om. gang zhig B mdun gyi nam mkhar skad cig gis; A om. mdun gyi nam mkhar skad cig gis A rje btsun ma; B om. rje btsun ma A sgrol ma gzhan ’joms ma zhes bya ba; B sgrol ma A mthil na; B steng na B dang; A bsnams pa B bsnams pa; A om. bsnams pa A bzhugs par sgoms pa la gsol ba btab ste; B bzhugs par sgoms la A rbod zer; B sbod gzer Panchen, fol. 10b2: oṃ tā re tu ttā re tu re rbod gser sarva bzlog bhyoḥ svāhā; Zopa (2022:81): om tara tuttare ture sarva vidya apara varanaya svaha. A zhes pas; B zhes bzlas pas 448 Revue d’Etudes Tibétaines / phyag ’tshal tu re’i ’jigs pa chen mo104 / / bdud kyi dpa’ bo [1005.25] rnam par ’joms ma / / chu skyes zhal gyi khro gnyer ldan mdzad / / dgra bo105 thams cad ma lus gsod ma / [8] / zhes pas [1006] rnal ’byor pa gang zhig106 dgra gsod par ’dod na107 ’phags ma108 sgrol ma bdud dang dgra ’joms ma la gsol ba gdab ste / mdun gyi nam mkhar skad cig ma las109 rje btsun ma110 sgrol ma bdud dang dgra ’joms ma sku mdog dmar nag / g.yas mchog sbyin gyi mthil na111 dgra ’joms pa’i bum pa dang g.yon utpa la la bsnams pa112 / padma dang zla113 la bzhugs par sgoms la gsol ba btab ste114 / oṃ ta re tutta re tu re che ge mo a mu ka ma rā ya phaṭ115 / ces [1006.5] pas116 bdud dgra thams cad bzlog par ’gyur ro / / phyag ’tshal dkon mchog gsum mtshon phyag rgya’i117 / / sor mos thugs kar rnam par brgyan ma / / ma lus phyogs kyi ’khor los brgyan pa’i / / rang gi ’od kyi118 tshogs rnams ’khrugs ma / [9] / zhes pas rnal ’byor gang zhig119 ’jigs pa thams cad bsrung bar ’dod na / ’phags ma120 sgrol ma dkon mchog gsum mtshon phyag rgya ma la gsol ba gdab ste / mdun gyi nam mkhar skad cig ma las121 rje btsun ma122 sgrol ma dkon mchog gsum mtshon phyag rgya ma123 sku mdog dkar mo / g.yas 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 A mo; B po B reads: ’o A gang zhig; B om. gang zhig A na ; B pas A ’phags ma; B om. ’phags ma A las; B gis A rje btsun ma; B om. rje btsun ma A mthil na; B steng na B dang g.yon utpa la la bsnams; A bsnams pa / g.yon utpa la A padma dang zla; B pad zla A gsol ba btab ste; B om. gsol ba btab ste Panchen, fol. 11a5: oṃ tā re tu ttā re tu re che ge mo mā ra ya phaṭ; Zopa (2022,82): oṃ tare tuttare ture sarva mara shatrun maraya phat svaha. A ces pas; B ces bzlas pas A rgya’i; B ga’i B kyi; A kyis A gang zhig; B om. gang zhig A ’phags ma; B om.’phags ma A las; B cig gis A rje btsun ma; B om. rje btsun ma B sgrol ma dkon mchog gsum mtshon phyag rgya ma; A om. sgrol ma dkon mchog gsum mtshon phyag rgya ma Atiśa’s System of Twenty-One Tārās 449 mchog sbyin gyi mthil na ’jigs pa thams cad124 skyob pa’i bum [1006.10] pa bsnams pa / g.yon utpa la / padma dang zla ba’i steng na125 bzhugs par bsgoms nas126 de la gsol ba btab ste127 / oṃ ta re tutta re tu re che ge mo la gnod pa thams cad sarva rakṣa svāhā /128 zhes pas ngan song gsum du tshe phyi ma la gnod pa dang bdud dang ’byung po tshe ’di la gnod pa thams cad bsrung bar ’gyur ro / / phyag ’tshal rab tu dga’ bar brdzid pa’i / / dbu brgyan ’od kyi phreng bas spel ma / / bzhad pa rab bzhad tutta ra yis / / bdud dang ’jig rten dbang phyug mdzad ma / [10] / zhes pas rnal ’byor pa gang zhig129 bdud dang bar chad ’dul bar ’dod na / rje btsun [1006.15] ma130 bdud dang bar chad dbang du bsdus ma131 la gsal ba gdab ste / skad cig gis132 mdun gyi nam mkhar rje btsun ma133 bdud dang ’jig rten dbang du bsdus ma sku mdog dmar mo / g.yas mchog sbyin gyi mthil na134 bdud ’joms pa’i bum pa bsnams pa / g.yon utpa la / pad dang zla la zhabs brkyang bskum du bzhugs par sgoms nas135 de la gsol ba btab ste136 / oṃ ta re tutta re tu re sarva pā pam mā ra ya hūṃ phaṭ 137 / ces bzlas pas138 bdud dang mu stegs dang log par lta ba thams cad dbang du ’dus par139 ’gyur ro/ 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 A thams cad; B om. thams cad A steng na; B zla la A nas; B la A de la gsol ba btab ste; B om. de la gsol ba btab ste A oṃ ta re tutta re tu re che ge mo la gnod pa thams cad sarva rakṣa svāhā; B oṃ ta re tutta re tu re che ge mo la gnod pa sarva rakṣa rakṣa svāhā; Panchen, fol. 12a: oṃ tā re tu ttā re tu re che ge mo la gnod pa sarva rakṣa svāhā; Zopa (2022, 82): om tare tuttare ture mam upakrama raksha raksha svaha. A gang zhig; B om. gang zhig A rje btsun ma; B ’phags ma A bsdus ma; B sdud ma A skad cig gis; B om. skad cig gis A rje btsun ma; B sgrol ma A mthil na; B steng na A nas; B la A de la gsol ba btab ste; B om. de la gsol ba btab ste B oṃ ta re tutta re tu re sarva pā pam mā ra ya hūṃ phaṭ; A oṃ ta re tutta re tu re sarva pa pā mā ra ya phaṭ; Panchen, fol. 13a2: oṃ tā re tu ttā re tu re sarva pā paṃ mā ra ya hūṃ phaṭ /; Zopa (2022, 83) differs: oṃ tare tuttare sarva mara pramardhani svaha. B bzlas pas; A bzlas pa’i A ’dus par; B om. ’dus par 450 Revue d’Etudes Tibétaines / phyag ’tshal sa gzhi skyong ba’i tshogs rnams / / thams [1006.20] cad mgugs140 par nus pa nyid ma / / khro gnyer g.yo ba’i yi ge hūṃ gyis / / phongs pa thams cad rnam par sgrol ma /*** [11] /*** zhes pas rnal ’byor pa gang zhig141 dbul ba’i sdug bsngal sel bar ’dod pas142 / ’phags ma sgrol ma143 ’gugs shing ’phongs144 pa sel ba la gsol ba gdab ste / rje btsun ma ’phags ma sgrol ma sku mdog gser gtso ma ltar dmar ser du ’dug pa145 / g.yas mchog sbyin gyi mthil na146 ’phongs pa skyobs pa’i bum pa bsnams pa / g.yon utpa la / padma dang zla ba’i gdan la bzhugs pa de la gsol ba btab ste147/ oṃ ta re tutta re tu re dha ra svāhā148 / [1006.25] zhes bzlas pas nor dang ’bru dang rkang ’gros dang rin po che ’phel ste149 phongs pa skyob pa yin no / / phyag ’tshal [1007] zla ba’i rtse mos150 dbu rgyan / / brgyan pa thams cad shin tu ’bar ma / / ral pa’i khrod nas ’od dpag med las /*** / rtag par shin tu ’od rab mdzad ma / [12] / zhes pas rnal ’byor pa gang zhig151 bkres pa ’byin par152 ’dod na /*** /*** rje btsun ma bkres pa thams cad ’byin pa153 la gsol ba gdab ste / mdun gyi nam mkhar skad cig ma154 la rje btsun ma bkres pa ’byin pa155 sku156 dog gser mdog can g.yas mchog sbyin gyi mthil na bkres ’byin gyi bum pa [1007.5] bsnams pa / g.yon utpa la / padma dang zla ba’i gdan la gzhugs par 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 A mgugs; B ’gugs A gang zhig; B om. gang zhig A ’dod pas; B ’dod na A sgrol ma; B om. sgrol ma A ’phongs pa; B phongs pa A ser du ’dug pa; B ser du yod pa A mthil na; B steng na A bzhugs pa de la gsol ba btab ste; B bzhugs par sgoms la A oṃ ta re tutta re tu re dha ra svāhā; B oṃ ta re tutta re tu re dha re svāhā; Panchen, fol. 14a1: oṃ jambhi ni mo hi svāhā; Zopa (2022, 83): oṃ tare tuttare ture vasubharini svaha. A rin po che ’phel ste; B nor ’phel te A rtse mos; B rtse mo’i A gang zhig; B om. gang zhig A bkres pa ’byin par; B bkris par A bkres pa thams cad ’byin pa; B bkris ’byin ma A skad cig ma; B skad cig gis A bkres pa ’byin pa; B bkris thams cad ’byin ma A sku; B om. sku Atiśa’s System of Twenty-One Tārās 451 bsgoms la gsol ba btab ste157 / / oṃ ta re tutta re tu re svāhā /158 zhes bzlas pas bkres pa159 dang bde legs thams cad ’byin pa dang / dngos grub thams cad ’grub par ’gyur ro160 / / phyag ’tshal bskal pa161 tha ma’i me ltar / / ’bar ba’i phreng ba’i dbus na gnas ma /*** / g.yas brkyang g.yon bskum kun nas bskor dga’i / / dgra’i dpung ni rnam par ’joms ma162 / [13] / zhes pas rnal ’byor pa gang zhig bgegs dang bar chad163 bsrung bar ’dod na / rje btsun ma me ltar ’bar ma la gsol [1007.10] ba gdab ste / skad cig gis mdun gyi nam mkhar 164 rje btsun ma me ltar ’bar ma sku mdog me165 ltar dmar ba / g.yas mchog sbyin gyi mthil na bar chad bsrung ba’i bum pa bsnams pa / g.yon utpa la / padma dang zla ba’i gdan la bzhugs par sgoms la gsol ba btab ste166 / oṃ ta re tutta re tu re po ta ya smi ku ru svāhā167 / zhes bzlas pas168 dgra dang169 dpung thams cad rab tu ’joms shing bsrung ba dang rengs par ’gyur ro / / phyag ’tshal sa gzhi’i ngos la phyag gi / / mthil gyis bsnun cing zhabs kyis brdungs ma / / khro gnyer can mdzad yi ge hūṃ gis / / rim pa bdun po rnams ni ’gems170 [1007.15] ma /*** [14] /*** zhes pas rnal ’byor pa gang zhig bgegs la bsnun par ’dod pas171 / rje 157 158 159 160 161 162 163 164 165 166 167 168 169 170 B reads: sngags phyogs sgyu lus gtso bor ston pa'i skor bzhugs so / utpa la bsnams pa / pad zla la bzhugs par sgoms la Panchen, fol. 14b3: oṃ mang la puṣhṭim ku ru svāhā; Zopa (2022, 84): oṃ tare tuttare ture mangalam svaha. A bkres pa; B bkris A ’byin pa dang / dngos grub thams cad ’grub par ’gyur ro; B ’grub par ’gyur ro A bskal pa; B bskal pa’i B ma; A pa A bar chad; B bar chod B skad cig gis mdun gyi nam mkhar; A skad cig ma las A me; B ser A padma dang zla ba’i gdan la bzhugs par sgoms la gsol ba btab ste; B pad zla la bzhugs par sgoms la Panchen, fol. 15a4: oṃ sva ta bhas mi ku ru svā hā /; Zopa (2022, 84): oṃ tare tuttare ture bhaya bhasmin kuru svaha. B zhes bzlas pas; A zhes pas A dang; B dang bar chod kyi A ’gems; B ’gengs 452 Revue d’Etudes Tibétaines btsun ma khro gnyer can la gsol ba gdab ste / skad cig ma las172 mdun gyi nam mkhar rje btsun ma173 khro gnyer can174 ma / sku mdog nag mo khro gnyer cung zad yod pa / g.yas mchog sbyin gyi steng175 na bgegs la bsnun pa’i bum pa bsnams ma / g.yon utpa la /*** padma dang zla ba’i gdan la bzhugs pa bsgoms la gsol ba btab ste176 / oṃ ta re tuttā re tu re vajra mahā pa ta ya smi ku ru svāhā177 / zhes bzlas pas dgra dang bgegs dang bar chad thams cad zhi bar ’gyur ro / / phyag ’tshal [1007.20] bde ma dge ma zhi ma / / mya ngan ’das shing spyod yul nyid ma / / svā hā oṃ dang yang dag ldan ma / [15] / sdig pa chen po ’joms pa nyid ma /178 / zhes pas rnal ’byor gang zhig179 sdig pa zhi bar ’dod na / rje btsun ma zhi ba chen mo la gsol ba gdab ste / mdun gyi nam mkhar skad cig ma las180 rje btsun ma zhi ba chen mo sku mdog dkar mo181 / g.yas mchog sbyin gyi mthil na sdig pa zhi bar byed pa’i bum pa dang g.yon utpa la la bsnams pa182 / padma dang zla ba’i gdan la bzhugs par bsgoms pa la183/ oṃ ta re tutta re tu re sarva pā paṃ pra sha ma ne ye svāhā184 / zhes bzlas pas sdig pa dang sgrib pa bag chags ngan pa mi gtsang ba thams cad [1007.25] zhi bar ’gyur ro / / phyag ’tshal kun nas bskor rab dga’ ba’i / / dgra’i185 lus ni rab tu ’gems186 ma / 171 172 173 174 175 176 177 178 179 180 181 182 183 184 A pas ; B na A ma las; B la A rje btsun ma; B rje btsun A khro gnyer can; B khro gnyer A steng; B mthil A zla ba’i gdan la bzhugs pa bsgoms la gsol ba btab ste; B zla ba la bzhugs par sgoms la A oṃ ta re tuttā re tu re vajra mahā pa ta ya smi ku ru svāhā; B oṃ ta re tutta re tu re vajra mahā po ta ya smi ku ru svāhā; Panchen, fol. 15b5-16a1: oṃ vajra tā re vajra ma hā pa ha [16a1] yasmi ku ru svāhā /; Zopa (2022, 85): oṃ tare tuttare ture vajra maha pada bhasmim kuru svaha. B sdig pa chen po ’joms pa nyid ma; A om. sdig pa chen po ’joms pa nyid ma A rnal ’byor gang zhig; B rnal ’byor pas A skad cig ma las; B skad cig ma la B sku mdog dkar mo; A om. sku mdog dkar mo B dang g.yon utpa la la bsnams pa; A bsnams pa / g.yon utpa la A padma dang zla ba’i gdan la bzhugs par bsgoms pa la; B reads: padma dang zla ba la bzhugs par sgoms la Panchen, fol. 16b2: oṃ tu re sarva pā paṃ pra sha ma na ye svāhā; Zopa (2022, 86): oṃ tare tuttare ture sarva papam prashamanaya svaha. Atiśa’s System of Twenty-One Tārās 453 / yi ge bcu [1008] pa’i ngag ni bkod pa’i / / rig pa hūṃ las sgrol ma nyid ma / [16] / zhes pas rnal ’byor pa gang zhig187 blo ’phel bar ’dod pa dang pha rol gyi ngag rtsod pa las rgyal bar ’dod na188 / rje btsun ma rigs pa hūṃ las sgrol ma la gsol ba gdab ste / skad cig ma las189 mdun gyi nam mkhar rje btsun ma sgrol ma sku mdog dmar mo g.yas mchog sbyin gyi mthil na rigs sngags ’phel bar ’byed pa’i bum pa dang g.yon utpa la bsnams pa190 / / padma dang zla ba la bzhugs [1008.5] par sgoms la / oṃ tā re tutta re tu re sarba dharma pra ti pa ri sho dha ya svāhā 191 / / zhes bzlas pas192 gzhan gyi rigs sngags kyi nus pa thams cad ’joms zhing rang gi shes rab dang blo ’phel bar ’gyur ro / / phyag ’tshal tu re’i zhabs ni brdabs pas /*** / hūṃ gi rnam pa’i sa bon nyid ma / / ri rab man dha ra193 dang ’bigs byed / / ’jig rten gsum rnams g.yo ba nyid ma / [17] / zhes pas rnal ’byor pa gang zhig194 bdud dang bar chad195 thams cad196 gnon par ’dod na / rje btsun ma197 ’jig rten gsum g.yo ma la gsol ba gtab198 ste / mdun gyi nam mkhar skad cig la199 rje btsun ma sku mdog dmar gser [1008.10] g.yas mchog sbyin gyi mthil na rigs sngags200 gnon pa’i bum pa bsnams pa / g.yon utpa la / padma dang zla ba la201 bzhugs par sgoms la/ 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 A dgra’i; B dgra yi A ’gems; B ’gengs A gang zhig; B om. gang zhig A blo ’phel bar ’dod pa dang pha rol gyi ngag rtsod pa las rgyal bar ’dod na; B shes rab dang blo ’phel ba dang ngag gi rtsod pa las rgyal bar ’dod na / A skad cig ma las; B skad cig gi B dang g.yon utpa la bsnams pa; A bsnams pa / g.yon utpa la B oṃ tā re tutta re tu re sarba dharma pra ti pa ri sho dha ya svāhā; A oṃ ta re tutta tā re tu re dharma pa ti pa ri sho dha ya svāhā; Panchen, fol. 17b1: oṃ tu re sarva dharma pajā pra ti pā ri sho dha ni svāhā /; Zopa (2022, 86): oṃ tare tuttare ture sarva dharmaḥ pratiparishodhaya svaha. B zhes bzlas pas; A om. zhes bzlas pas A man dha ra; B manta dha ra A gang zhig; B om. gang zhig A bar chad; B bar chod A thams cad; B om. thams cad A rje btsun ma; B sgrol ma A gtab; B gdab B mdun gyi nam mkhar skad cig la; A mdun gyi nam mkhar A rigs sngags; B rig sngags A padma dang zla ba la; B zla ba’i gdan la 454 Revue d’Etudes Tibétaines oṃ ta re tutta te tu re sarva stam ba ni ta re svāhā202 / / zhes bzlas pas gzhan gyi rig sngags kyi las thams cad gnon pa dang203 / dgra dang chom rkun thams cad gnon par ’gyur ro / / phyag ’tshal lha’i204 mtsho yi rnam pa’i / / ri dwags rtags can phyag na bsnams ma / / tā205 ra gnyis brjod phaṭ kyi yi ges206 / / dug rnams ma lus par ni sel ma / [18] / zhes pas rnal ’byor pa gang zhig klu’i tshogs kyi207 dug zhi bar ’dod na / rje btsun ma dug [1008.15] nad rab tu zhi bar byed pa la gsol ba btab208 ste / mdun gyi nam mkhar skad cig gis rje btsun ma dug nad zhi zhing sel bar byed ma sku mdog dkar mo g.yas mchog sbyin gyi phyag rgya’i mthil na dug sel ba’i209 bum pa bsnams pa /*** g.yon utpa la / padma dang zla ba’i gdan la bzhugs par sgoms la210 / oṃ ta re tutta re tu re sarva ni shintaṃ ku ru svāhā211 / zhes bzlas pas klu’i nad dang dug dang gnod pa212 las sgrol bar ’gyur ro / / phyag ’tshal lha’i213 tshogs rnams rgyal po /*** / lha dang mi’am ci yis brten ma / / kun nas go cha dga’ ba brjid kyis214 / / rtsod dang215 rmi lam ngan pa sel [1008.20] ma /*** [19] /*** zhes pas rnal ’byor pa gang zhig216 rtsod pa dang rmi lam ngan pa gsel 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 A oṃ ta re tutta te tu re sarva stam ba ni ta re svāhā; B oṃ ta re tuttu re tu re sarba tambha ni ta re svāhā /; Panchen, fol. 18a5: oṃ tu re che ge mo sarva stambha ni tū re svāhā /; Zopa (2022, 87): oṃ tare tuttare ture sarva stambhani tare svaha. B gnon pa dang; A gnon A lha’i; B lha yi B tā; A ta A ges; B ge A kyi; B kyis A btab; B gdab A dug sel ba’i; B dug nad sel ba’i B bzhugs par sgoms la; A bzhugs par A oṃ ta re tutta re tu re sarva ni shintaṃ ku ru svāhā; B oṃ tā re tustu re tu re nā ga shān ho ku ru ye svāhā; Panchen, fol. 19a3: oṃ tu re sarva nā ga shantiṃ ku ru svāhā; Zopa (2022, 87): oṃ tare tuttare ture naga visha shantim kuru svaha. A klu’i nad dang dug dang gnod pa; B klu’i dug dang nad dang gnod pa A lha’i; B lha yi A kyis; B kyi B dang; A om. dang A gang zhig; B om. gang zhig Atiśa’s System of Twenty-One Tārās 455 bar ’dod pas217 / rje btsun ma sdug gi bsngal thams cad sel ba’i sgrol ma218 la gsol ba btab219 ste / mdun gyi nam mkhar skad cig ma las220 rje btsun ma sdug bsngal thams cad spel ma221 sku mdog dkar mo / g.yas mchog sbyin gyi mthil na sdug bsngal sel ba’i bum pa 222 bsnams pa / g.yon utpa la / padma dang zla ba’i gdan223 la bzhugs par bsgoms224 la / oṃ ta re tutta re tu re mos tsa na svāhā225 / zhes bzlas pas phan tshun bcad pa dang ’khrugs pa226 dang / khri mun du bcug pa227 las thar bar ’gyur [1008.25] ro /*** / phyag ’tshal nyi ma zla ba rgyas pa’i / / spyan gnyis po la ’od rab gsal ma / / ha re gnyis brjod tuttā [1009] re228 yis/ / / shin tu drag po’i rims nad sel ma / [20] / zhes pas rnal ’byor pa gang zhig229 rims nad la sogs pa230 bsrung bar ’dod na / rims nad sel ba’i sgrol ma la gsol ba btab231 ste / mdun gyi nam mkhar232 skad cig gis rje btsun ma rims nad233 thams cad sels ma sku mdog dmar ser / g.yas mchog sbyin234 gyi mthil na rims nad sel ba’i bum pa bsnam pa / g.yon utpa la / padma dang zla ba’i gdan235 la bzhugs par bsgoms pa236 la / 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 A gsel bar ’dod pas; B bzlog par ’dod na A sdug gi bsngal thams cad sel ba’i sgrol ma; B sdug bsngal thams cad sel ba’i sgrol ma A btab; gdab A skad cig ma las; B skad cig la A spel ma; B sel ma B sdug bsngal sel ba’i bum pa; A sdug bsngal ba’i bum pa B padma dang zla ba’i gdan; A padma dang zla ba A bsgoms; B sgoms A oṃ ta re tutta re tu re mos tsa na svāhā; B oṃ tā re tutta re tu re sarva mos tsa na ye svāhā; Panchen, fol. 19b5-20a1: oṃ tu re mo [20a1] ca na svā hā /; Zopa (2022, 88): oṃ tare tuttare mocana svaha. A ’khrugs pa; B ’brugs pa A khri mun du bcug pa; B rtsod pa dang khri mon du bcug pa A tuttā re; B tuttā ra A gang zhig; B om. gang zhig A la sogs pa; B om. la sogs pa A btab; B gdab A nam mkhar; B nam mkha’ la A rims nad; B rims nad sel A mchog sbyin; B mchod sbyin A padma dang zla ba’i gdan; B pad zla’i gdan A bsgoms pa; B sgoms 456 Revue d’Etudes Tibétaines oṃ tā re tuttā re tu re bi sa ra ta hūṃ hā 237 / [1009.5] zhes bzlas pas rims nad dang yams nad238 thams cad zhi bar ’gyur ro / / phyag ’tshal de nyid gsum rnams bkod pa’i / / zhi ba’i mthu dang yang dag ldan ma / / gdon dang ro langs gnod sbyin tshogs rnams /*** / ’joms pa tu re239 rab mchog nyid ma / [21] / zhes pas rnal ’byor pa gang zhig ’phrin las yongs su rdzogs par ’dod na / rje btsun ma ’phrin las thams cad yongs su rdzogs pa240 la gsol ba gdab ste / mdun gyi nam mkhar skad cig ma las241 rje btsun ma sku mdog dkar mo g.yas mchog spyin gyi phyag rgya’i mthil na242 dngos grub sna tshogs pa’i bum pa bsnams pa / g.yon [1009.10] utpa la / gdan padma dang zla ba la zhabs brkyang bskum du bzhugs pa gsal bar sgoms la / de la gsol ba btab ste243 / oṃ tā re tutte re tu re sarba svā dha na svāhā244 / zhes pas zhi ba dang rgyas pa dang dbang dang mngon spyod dang / dngos grub245 thams cad rab tu sbyin par ’gyur ro / / jo bo rje la btsun mas lung bstan nas gnang ba yin no // // [Colophon] 246 ’di’i brgyud pa ni / rje btsun sgrol ma / jo bo rje / ’brom ston / pu to ba / sha ra ba / ’brom ston dbang phyug grags / sang ston shAkya gzhon nu / zla grags gsar ma / rong ston shAkya rgyal mtshan / mkhan chen blo gros rgyal mtshan / des bdag la’o / / yang na zla grags gsar ma / slob dpon shes rab dpal / rong ston blo bzang pa / des bdag la’o / / / 237 238 239 240 241 242 243 244 245 246 B oṃ tā re tuttā re tu re bi sa ra ta hūṃ hā; A oṃ ta re tutta re tu re vi sa re svāhā; Panchen, fol. 21a1: oṃ tu re vi sa ra ta svā hā /; Panchen, fol. 21a1: oṃ tu re vi sa ra ta svā hā /; Zopa (2022, 88): oṃ tare tuttare ture visarata svaha. A nad; B om. nad A re; B re’i B rje btsun ma ’phrin las thams cad yongs su rdzogs pa; A rje btsun ma la A skad cig ma las; B skad cig gis A mthil na; B steng na A de la gsol ba btab ste; B om. de la gsol ba btab ste B oṃ tā re tutte re tu re sarba svā dha na svāhā ; A oṃ ta re tutta re tu re pad svāhā; Panchen, fol. 21b2: oṃ tu re sa ta pa svāhā /; Zopa (2022, 89): oṃ tare tuttare ture sarva siddhi sadhanam svaha. A mngon spyod dang / dngos grub; B mngon spyod kyi dngos grub Lineage listed only in B. Atiśa’s System of Twenty-One Tārās 457 Appendix I. Table of Atiśa’s System of Twenty-One Tārās Gold White ReddishGold (#3) (#2) (#5) (#4) (#12) Total 3 (#9) (#15) (#19) (#21) Total 5 (#11) (#17) (#20) Total 4 Red (#1) (#6) (#8) (#10) (#13) (#16) (#18) Total 7 Black (#7) (#14) Total 2 Appendix II. List of Atiśa’s Twenty-One Tārās with Attributes and Functions 1. Noble Tārā, swift and heroic Indian Name: Ārya Tārā Tibetan Name: ’phags ma sgrol ma myur zhing dpa’ ba Color: Red Mantra: Oṃ tāre tuttāre ture vāśaṃ kuru svāhā Function: Subjugation 2. Venerable White Tārā Indian Name: Sitatārā Tibetan Name: rje btsun ma sgrol ma dkar mo Color: White Mantra: Oṃ tāre tuttāre ture śāntiṃ kuru svāhā Function: Pacifying 3. Venerable Tārā, color of gold Indian Name: Kanakavarṇa Tārā Tibetan Name: rje btsun gser mdog can Color: Gold Mantra: Oṃ tāre tuttāre ture puṣṭīṃ kuru svāhā Function: Increasing 4. Venerable She who is completely victorious, Jewel on the Tathāgata’s Crown Indian Name: Uṣṇīṣavijaya Tārā Tibetan Name: rje btsun ma de bzhin gshegs pa gtsug gtor rnam par rgyal ma 458 Revue d’Etudes Tibétaines Color: Gold Mantra: Oṃ tāre tuttāre ture āyujñāna svāhā Function: Increasing 5. Venerable Tārā who utters hūṃ Indian Name: Hūṃsvaranādinī Tārā Tibetan Name: rje btsun ma hūṃ sgrogs ma Color: Orange Mantra: Oṃ tāre tuttāre ture so-and-so ākarṣaya hrī svāhā Function: Subjugating 6. Noble Tārā Victorious Over the Three Worlds Indian Name: Trailokya-Vijaya Tārā Tibetan Name: ’phags ma ’jig rten gsum las rnam par rgyal ma Color: Dark Red Mantra: Oṃ tāre tuttāre ture śatrūṃ gacchata svāhā Function: Subjugating 7. Noble [Tārā] who conquers others Indian Name: Vādiprardaka Tārā Tibetan Name: ’phags ma gzhan ’joms ma Color: Black Mantra: Oṃ tāre tuttāre ture rbod zer sarva zlog bhyo svāhā Function: Subjugation 8. Noble [Tārā] who conquers Māras and enemies Indian Name: Mārasūdana vaśittamadatārā Tibetan Name: ’phags ma sgrol ma bdud dang dgra ’joms ma Color: Dark red Mantra: Oṃ tāre tuttāre ture so-and-so amukaṃ marāya phaṭ Function: Subjugating 9. Noble [Tārā] whose mudrā displays the Three Jewels Indian Name: Ārya Tārā Triratnamudrāṅkā Tibetan Name: ’phags ma sgrol ma dkon mchog gsum mtshon phyag rgya ma Color: White Mantra: Oṃ tāre tuttāre ture “all the harm to so-and-so” sarvarakṣa svāhā Function: Protection 10. Venerable [Tārā] who brings Māras and hindrances under her power Indian Name: Māralokavaśaṃkarī Tibetan Name: rje btsun ma bdud dang bar chad dbang du bsdus ma Atiśa’s System of Twenty-One Tārās Color: Red Mantra: Oṃ tāre tuttāre ture sarvapapāṃ māraya hūṃ phaṭ Function: Subjugation 11. Noble [Tārā] who clears away poverty and misfortune Indian Name: Ārya Tārā Tibetan Name: ’phags ma sgrol ma ’gugs shing ’phongs pa sel ba Color: Reddish gold Mantra: Oṃ tāre tuttāre ture dhara svāhā Function: Increasing 12. Venerable [Tārā] who bestows all auspiciousness Indian Name: Sarvakalyānada [Tārā] Tibetan Name: rje btsun ma bkres pa thams cad ’byin pa Color: Gold Mantra: Oṃ tāre tuttāre ture svāhā Function: Increasing 13. Venerable [Tārā] who blazes like fire Indian Name: Hutabhugjvālā Tibetan Name: rje btsun ma me ltar ’bar ma Color: Red Mantra: Oṃ tāre tuttāre ture pota yasmi kuru svāhā Function: Protecting 14. Venerable [Tārā] who is wrathfully frowning Indian Name: Bhṛkuṭī Tārā Tibetan Name: rje btsun ma khro gnyer can Color: Black Mantra: Oṃ tāre tuttāre ture vajra mahāpada bhasmīṃkuru svāhā Function: Subjugating 15. Venerable [Tārā], she of supreme peacefulness Indian Name: Mahāśānti Tārā Tibetan Name: rje btsun ma zhi ba chen mo Color: White Mantra: Oṃ tāre tuttāre ture sarvapāpaṃ praśamanāye svāhā Function: Pacifying 16. Venerable Tārā who arises from the Hūṃ of Awareness Indian Name: Vidyāhūṃkāradīpita [Tārā] Tibetan Name: rje btsun ma rigs pa hūṃ las sgrol ma Color: Red Mantra: Oṃ tāre tuttāre ture sarvadharma pratipariśodhaya svāhā 459 460 Revue d’Etudes Tibétaines Function: Increasing 17. Venerable [Tārā] who causes three worlds to tremble Indian Name: Bhūvanatrayacālinī [Tārā] Tibetan Name: rje btsun ma ’jig rten gsum g.yo ma Color: Reddish gold Mantra: Oṃ tāre tuttāre ture sarva stambani tare svāhā Function: Subjugating 18. Venerable [Tārā] who pacifies poison and sickness Indian Name: Aśeṣaviṣanāśani Tibetan Name: rje btsun ma dug nad rab tu zhi bar byed pa Color: Red Mantra: Oṃ tāre tuttāre ture sarvani śintaṃ kuru svāhā Function: Pacifying 19. Venerable [Tārā] who clears away all suffering Indian Name: Duḥkhadahana Tārā Tibetan Name: rje btsun ma sdug gi bsngal thams cad sel ba’i sgrol ma Color: White Mantra: Oṃ tāre tuttāre ture mocana svāhā Function: Pacifying 20. Tārā who clears away infectious disease Indian Name: Viṣamajvaranāśani Tibetan Name: rims nad sel ba’i sgrol ma Color: Orange Mantra: Oṃ tāre tuttāre ture visarata hūṃ hā Function: Pacifying 21. Venerable [Tārā] who completes all activities Indian Name: Paripuraṇa Tārā Tibetan Name: rje btsun ma ’phrin las thams cad yongs su rdzogs pa Color: White Mantra: Oṃ tāre tuttāre ture sarva sādhana svāhā Function: Completing Bibliography Primary Sources Atiśa Dīpaṃkaraśrījñāna. sgrol ma nyi shu rtsa gcig gi sgrub thabs jo bo rje’i lugs so. Pp. 1003–1009 in Jo bo rje dpal ldan a ti sha’i gsung ’bum, 2006. Atiśa’s System of Twenty-One Tārās 461 Atiśa Dīpaṃkaraśrījñāna. sgrol mas lung bstan pa’i skor. Pp. 982–987 in Jo bo rje dpal ldan a ti sha’i gsung ’bum, 2006. De bzhin gshegs pa thams cad kyi yum sgrol ma las sna tshogs ’byung ba zhes bya ba’i rgyud (Sarvatathāgatamātṛtārāviśvakarmabhavanāmatantra [The Tantra on the Origin of All Rites of Tārā, Mother of All the Tathāgatas] in Toh 726, Derge Kangyur vol. 94 (rgyud, tsha), folios 202.a–217.a. English translation Willson 1986, 44-85; Lhasey Lotsawa Translations, 2022. Jo bo rje dpal ldan a ti sha’i gsung ’bum. 2006 (The Collected Works of Atiśa [works attributed to Atiśa and his early disicples.]. One Volume. Lha sa: Krung goʼi bod rig pa dpe skrun khang. Jo lugs sgrol ma nyi shu rtsa gcig gi sgrub thabs dang las tshogs so soʼi sgrub tshul sogs. Buddhist Digital Resource Center (BDRC), purl.bdrc.io/resource/MW1NLM1889. Accessed 23 July 2022. [BDRC bdr:MW1NLM1889] Ngag dbang blo bzang rgya mtsho, Tā laʼi bla ma 05 (1617 – 1682). “sGrol ma nyer gcig gi rjes gnang legs par nos paʼi lung brgyud.” gSung ʼbum ngag dbang blo bzang rgya mtsho, Par gzhi dang po, vol. 1, Krung goʼi bod rig pa dpe skrun khang, 2009, pp. 104–109. Buddhist Digital Resource Center (BDRC), purl.bdrc.io/resource/MW1PD107937_DCF3C2. [BDRC bdr:MW1PD107937_DCF3C2] sGrol ma la phyag 'tshal ba nyi shu gcig gis bstod pa. 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