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Āryatārā Atiyoga

Printable Materials​

Maṅgala​

Blessing.

Mālā​

Recite the prayer, gently blow on the mālā and rub it lightly.
oṃ rucirā maṇi pravartamānaye svāhā॥
3x

The prayer beads blessing is a short dedication blessing that gathers the heart around the mālā and asks that each touch of the beads deepen the recitation. A mālā is a garland or string of beads used to count repetitions of a mantra or sacred phrase, and moving through it with each repetition is understood to settle the mind and mark the completion of a round.

माला
ॐ रुचिरा मणि प्रवर्तमानये स्वाहा॥

Japa​

oṃ sambhara sambhara vimānasara mahājapa hūṃ । oṃ smara smara vimānaskara mahājapa hūṃ॥
3x

The blessing of prayer is a short dedication that gathers the heart around recitation and asks that each repetition deepen the practice.

Source: Recitation Manuals Series - Lotsawa House
जप
ॐ सांभारा सांभारा विमानसारा महाजप हूं । ॐ स्मरा स्मरा विमानस्कारा महाजप हूं॥

Dharma​

oṃ dhuru dhuru jayaṃukḥe svāhā॥
3x

Dharma is the Sanskrit term for the Buddha's teaching, the truth of how things are, and the virtuous qualities that follow from understanding it; its scope includes both the doctrine and the practice that embodies it. The Buddha's first discourse, the Rolling Forth of the Dhamma, presents the four noble truths as the foundation of that teaching.

The blessing of virtue is a short dedication that gathers the heart around the Dharma and asks that the teaching continue to shine through the practitioner's actions.

Source: Rolling Forth the Dhamma (SN 56.11) - SuttaCentral
धर्म
ॐ धुरु धुरु जयामुखे स्वाहा॥

Namaskāra​

oṃ namo mañjuśrīye । namo suśrīye । namo uttamaśrīye svāhā॥
3x

The prostration blessing is a short dedication that gathers the heart in veneration and lets the body follow. Namaskāra means homage or prostration, a gesture offered to buddhas, bodhisattvas, and teachers with body, speech, and mind. It commonly opens the seven-branch service, expresses respect and the taking of refuge, and begins many sessions of practice or devotion.

Source: Seven Branches Series - Lotsawa House
नमस्कार
ॐ: नमो मंजुश्रिये । नमो सुश्रिये । नमो उत्तमश्रिये स्वाहा:॥

Viśuddhi​

Purification.

Prāṇāyāma​

Breathing.

Śūnyatā​

Bindu at our heart.
a॥

The primordial, unborn state from which all sounds and phenomena arise. It is the silent letter that holds the seed of every syllable and every form, the ground from which speech and appearances unfold without itself being spoken or formed.

Source: The Perfection of Wisdom in One Syllable (Toh 23) - 84000: Translating the Words of the Buddha
अक्षर
अ॥

Pañcabhūta​

Bindu at our heart radiates out these infinite lights one by one: ए blue, यं green, रं red, बं white, लं yellow
oṃ e ho śuddhe śuddhe । yaṃ ho śuddhe śuddhe । raṃ ho śuddhe śuddhe । vaṃ ho śuddhe śuddhe । laṃ ho śuddhe śuddhe । e yaṃ raṃ vaṃ laṃ śuddhe śodhanaye svāhā॥

The five great elements - earth, water, fire, air, and space - are the basic constituents of experience that the visualization practice gathers into a single, luminous field. Pañcabhūta is the Sanskrit name for these elements, to which the syllables e, yaṃ, raṃ, vaṃ, and laṃ correspond. The mantra purifies the elements and gathers them into that luminous field.

Source: pañcabhūta - SuttaCentral
पञ्चभूत
ॐ एहो शुद्धेशुद्धे । यंहो शुद्धेशुद्धे । रंहो शुद्धेशुद्धे । बंहो शुद्धेशुद्धे । लंहो शुद्धेशुद्धे । ए यं रं बं लं शुद्धे शोधनये स्वाहा॥

Śūnyatā​

Bindu at our heart radiates out infinite rainbow lights to all the dimensions of: ॐ dharmakāya, आः saṃbhogakāya, and हूँ nirmāṇakāya. In which there are all the manifestations of enlightened beings. We communicate with them, manifest infinite offerings to them, and accumulate merits through these lights. We will receive their light, wisdom, and empowerment.
a॥

The primordial, unborn state from which all sounds and phenomena arise. It is the silent letter that holds the seed of every syllable and every form, the ground from which speech and appearances unfold without itself being spoken or formed.

Source: The Perfection of Wisdom in One Syllable (Toh 23) - 84000: Translating the Words of the Buddha
अक्षर
अ॥

Trimūla Śaraṇa​

namo gurubhyaḥ । namo devábhyaḥ । namo ḍākinībhyaḥ॥

Trimūla Śaraṇa, the 'three roots refuge', is a Tibetan Buddhist homage to the three roots of practice. The Guru - the root of blessings - is the living embodiment of the Buddha; the Yidam - the root of accomplishment - manifests the transformative power of the Dharma; and the Ḍākinīs and Protectors - the root of enlightened activity - represent the dynamic support of the Saṅgha. The verse offers refuge to the buddhas, yidams, ḍākas, and ḍākinīs.

This threefold homage is the inner refuge of the Dzogchen and tantric traditions: honoring the teacher who reveals the path, the meditational deity who embodies realization, and the ḍākinīs and protectors who enact enlightened activity. Together, they represent the complete field of refuge for guidance, realization, and support on the path to awakening.

Source: Prayer to the Three Roots - Lotsawa House
त्रिमूल शरण
नमो गुरुभ्यः । नमो देवभ्यः । नमो डाकिनीभ्यः॥

Mettā-Bhāvanā​

Cultivation.

Śūraṅgama​

The efficacious phrases of the Śūraṅgama prayer that keep the world from coming to an end.
oṃ anale anale viśade viśade vīra vajradhare bandha bandhani vajrapāṇī phaṭ । hūṃ trūṃ phaṭ svāhā॥

This prayer is traditionally recited to dispel internal and external obstacles that hinder spiritual progress. In East Asian Buddhism, the Śūraṅgama Mantra (楞嚴咒) is regarded as a powerful dhāraṇī for protection, purification, and stabilizing the mind, helping practitioners overcome afflictive emotions, harmful influences, and the conditions that obstruct meditation and ethical discipline. Like the well-known oṃ maṇipadme hūṃ and the Nīlakaṇṭha Dhāraṇī, it is closely associated with the compassionate activity of Avalokiteśvara and is one of the most widely chanted mantras in the Mahāyāna world.

The Śūraṅgama Mantra is also intimately connected with the practice of Sitātapatrā, the White Parasol protector, whose dhāraṇī it parallels in purpose and function. In East Asian liturgy it is recited daily, and in Tibetan Buddhism it corresponds to the "White Umbrella" (Wylie: gdugs dkar). Its deeper purpose is to subdue the inner "demons" of ignorance, desire, and aversion, clearing the path toward clarity and awakening.

Source: 大佛頂如來密因修證了義諸菩薩萬行首楞嚴經 (T0945) - CBETA, Taishō Tripiṭaka
शूरङ्गम
ॐ अनले अनले विशदे विशदे वीरवज्रधरे बंध बंधनी वज्रपाणी फट् । हूँ त्रूँ फट् स्वाहा॥

Mahā Cakra Vajra​

The Great Wheel of Truth.
oṃ virāji virāji mahā-cakra-vajri । sata sata sarate sarate trayī trayī vidhamani saṃbhañjani । tramati siddhā gryatvaṃ svāhā॥

The Mahā Cakra Vajra prayer is understood to support success in all prayer cultivation, so that virtuous deeds find swift accomplishment. It is also said to help complete the attainment of all mudra practices - a quiet dedication that steadies the hands and the heart together.

महाचक्रवज्र
ॐ विराजि विराजि महाचक्रवज्रि । सत सत सरते सरते त्रयी त्रयी विधमणि संभञ्जनी । त्रमति सिद्धाग्र्यत्वं स्वाहा॥

Amoghapāśa Maṇi Pūja​

This is a vast and infallible offering, for every 3 repetitions. It will liberate the reciter from Ānantarya Karma.
oṃ amogha pūja maṇipadma vajre tathāgata vilokite samanta prasara hūṃ । oṃ padma uṣṇīṣa vimale hūṃ phaṭ॥
3x

Amoghapāśa is able to perfectly and completely accomplish the eradication of disasters and calamities, the enhancement of love and respect, and the subjugation of harmful forces. The rite is performed in reliance on that power, which is understood to act on all three fronts at once.

Source: 不空羂索神變真言經 (T1092) - CBETA, Taishō Tripiṭaka
अमोघपाश मणि पूजा
ॐ अमोघ पूजा मणिपद्म वज्रे तथागत विलोकिते समन्त प्रसर हूँ । ॐ पद्म उष्णीष विमले हूँ फट्॥

Sapta Atītabuddha Karasaniya​

The Seven Past Buddhas Blame Dispersing Words Dhāraṇī.

Saptatathāgata:
  1. Vipassī (lived 91 kalpas ago)
  2. Sikhī (lived 31 kalpas ago)
  3. Vessabhū (lived 31 kalpas ago)
  4. Kakusandha (the 1st Buddha of the current kalpa)
  5. Koṇāgamana (the 2nd Buddha of the current kalpa)
  6. Kassapa (the 3rd Buddha of the current kalpa)
  7. Gautama (the 4th Buddha of the current kalpa)
ripa ripate kuha kuhate traṇite ṇigalate vimarite mahāgate jaṃlaṃcaṃte svāhā॥

This prayer is recited to eliminate karmic obstacles arising from negative actions, obtain safety and good fortune, experience success in daily activities, and generate merit for younger generations. It is widely known in East Asian Buddhism as the "True Words of the Seven Buddhas for the Eradication of Sins" (Chinese: 七佛滅罪真言), and is one of the commonly recited Ten Small Mantras in Chinese Buddhist liturgy. According to the Mahāvaipulya Dhāraṇī Sūtra: The Chapter on Upholding Precepts (Taishō Tripiṭaka, Vol. 21, no. 1339, fascicle 4, p. 656b), this dhāraṇī was taught when Mañjuśrī asked the Buddha how future practitioners who violated major precepts could purify their grave offenses. The Buddha explained that the dhāraṇī had been proclaimed by the Seven Buddhas of the past, present, and future to save and embrace sentient beings, and prescribed its recitation as a powerful method for repentance and the restoration of purity. The prayer is also included in the High King Avalokiteśvara Sutra (Chinese: 高王觀世音真經) (Taishō Tripiṭaka, Vol. 85, no. 2898), a popular Mahāyāna protective scripture invoking Avalokiteśvara and the Buddhas of the ten directions for deliverance from suffering and the purification of karmic obstacles.

Source: 大方等陀羅尼經 - CBETA, T21n1339

Calling, calling out; Revealing, revealing all; Making heartfelt prayers; Dissolving, disappearing blame; Vanishing vanished blame; Eminent virtues appear; All blame is truly buried and gone by this power; So Be It!

सप्त अतीतबुद्ध करसणिया
रिप रिपते कुह कुहते त्रणिते णिगलते विमरिते महागते जंलंचंते स्वाहा॥

Āhvāna​

Noble Tārā invitation with Noble Tārā mudrā.
oṃ guru ārya tārā saparivāra । ārya tārā jaḥ । padma kamalāya satvam॥
7x

A gentle invitation that calls Tārā's wisdom and swift compassion to be present in the practice. The verse is recited as a way of summoning those qualities into the practitioner's presence, so that wisdom and compassion are understood to attend the practice that follows.

Source: Invocation Prayer from Tārā Sādhana - Lotsawa House
आह्वान
ॐ गुरु आर्य तारा सपरिवार । आर्य तारा जः । पद्म कमलाय सत्वम्॥

Āryatārā Hṛdaya Japa​

Noble Tārā recitation to receive their light, wisdom, and empowerment, which dissolves into Noble Tārā above our sahasrāra.
oṃ tāre tuttāre ture svāhā॥
108x

Āryatārā Hṛdaya is the heart mantra of Noble Tārā, an important figure in Buddhism known as a saviouress who hears the cries of beings in saṃsāra and answers them from worldly and spiritual danger. She is especially the green form central to Tibetan Buddhist devotion. The mantra oṃ tāre tuttāre ture svāhā is said to call on her to protect beings from suffering and to act with swift, unobstructed compassion; reciting it expresses homage and requests her accomplishment.

Source: Prayer to Tārā, Combined with Her Mantra - Lotsawa House

Oṃ O Tārā, I pray O Tārā, O Swift One, So Be It!

आर्यतारा
ॐ तारे तुत्तारे तुरे स्वाहा॥

Āryatārā Aṣṭaghora Tāraṇī Sūtra​

Tārā who protects from the Eight Dangers.

oṃ tāre tuttāre ture sarvaduṣṭān praduṣṭān । mama kṛte jambhaya stambhaya mohaya bandhaya vidhvaṃsaya । hūṃ hūṃ hūṃ phaṭ phaṭ phaṭ svāhā । sarvaduṣṭastambhani tāre svāhā॥
3x

The Āryatārā Aṣṭaghora Tāraṇī Sūtra presents Tārā explaining that the fate of each being is the result of past negative actions and that virtuous conduct is the only way to avoid suffering in the future. She describes the path to liberation through a series of evocative metaphors and offers a sacred dhāraṇī as a means to help others achieve liberation from saṃsāra. She also outlines for recitation a praise of her myriad qualities, in particular her ability to protect beings from the eight dangers - traditionally lions, elephants, fire, snakes, robbers, floods, disease, and demons. The text presents Tārā as a saviouress who guards practitioners from such perils, outer and inner.

Source: Introduction to Tārā - Lotsawa House
आर्यतारा अस्तघोरतारणी सूत्र
ॐ तारे तुत्तारे तुरे सर्वदुष्टान् प्रदुष्टान् । मम कृते जंभय स्तंभय मोहय बन्धाया विध्वंसय । हूँ हूँ हूँ फट् फट् फट् स्वाहा । सर्वदुष्टास्तम्भनी तारे स्वाहा॥

Āryatārā Āghoṣa​

Directly invoking and addressing Noble Tārā.
tāre॥

Āryatārā Nāma is a direct invocation of Noble Tārā through her sacred name. The name derives from the Sanskrit root meaning to cross, so Tāre is often translated as Deliverer or Saviouress. Reciting just this name directly invokes and addresses her - short, intimate, and easy to carry into the breath.

Source: Introduction to Tārā - Lotsawa House

O Tārā

आर्यतारा नाम
तारे॥

Āryatārā Ātma Utpatti​

Self generation is a form of meditative visualization in which the yidam is invoked and then merged with the sādhaka as an upāya of self-transformation. This is as opposed to the method of front generation. Self generation is held to be more advanced and accompanied by a degree of spiritual risk from the siddhi it may rapidly yield.

Noble Tārā above our head descends through our sahasrāra and sits inside the open lotus bindu at our heart, radiates infinite Noble Tārā's green lights and communicates with all enlightened beings to activate and receive their wisdom.

tāṃ॥

Āryatārā Bījākṣara is the seed syllable of Noble Tārā - the single sound from which she is generated in visualization and recitation. In the Tārā tantra she is described as emerging from the syllable tāṃ, and reciting the seed syllable is understood to invoke her presence in tantric deity meditation.

Source: The Tantra on the Origin of All Rites of Tārā, Mother of All the Tathāgatas - 84000: Translating the Words of the Buddha
आर्यतारा बीजाक्षर
ताँ॥

Pūjā​

Offering.

Trikāya​

The trinity of body, speech, and mind.  ॐ at our glabella,  आः at our throat,  हूँ at our heart.
oṃ āḥ hūṃ॥
3x

Trikāya, the 'three bodies', refers to the three aspects of a buddha's awakening: the dharmakāya, the sambhogakāya, and the nirmāṇakāya. The seed syllables oṃ āḥ hūṃ represent vajra - the indestructible wisdom of body, speech, and mind. In Vajrayāna, these three syllables adorn the forehead, throat, and heart of all deities, expressing their enlightened essence. The syllable oṃ represents the union of form and emptiness; āḥ represents the indivisibility of speech and emptiness; and hūṃ represents the union of pure awareness and emptiness. Together, they encapsulate the vajra nature of awakened body, speech, and mind.

Source: Three-Kāya Maṇḍala Offering - Lotsawa House
त्रिकाय
ॐ आः हूँ॥

Maṇḍalapūjā​

Mandala offering mudrā with the sun behind our back and the moon in front of us. Offering self-generated and pure land to all enlightened beings.
oṃ guru ārya tārā saparivāraṇām idaṃ ratna maṇḍalakaṃ niryātayāmi॥
7x

The maṇḍala offering is described in the tradition as offering the entire universe itself, in gratitude, into the hands of the awakened ones. The universe is visualized and symbolically offered to the field of merit - the assembled buddhas and bodhisattvas - as an expression of gratitude and generosity. It is a preliminary practice performed to accumulate merit and to loosen attachment to possessions, and it appears throughout Tibetan ngöndro and ritual liturgies.

Source: Maṇḍala Offering Series - Lotsawa House

Oṃ guru Noble Tārā and retinues, I offer up this jewel mandala

मण्डलपूजा
ॐ गुरु आर्य तारा सपरिवारणाम् इदं रत्नमण्डलकं निर्यातयामि॥

Raktatārā Hṛdaya​

Bindu at our heart radiates infinite Red Tārā's red lights and communicates with all enlightened beings to activate and receive their wisdom.
oṃ tāre tāṃ svāhā॥
21x

Tārā's red form is the expression of her power to magnetize, to subdue, and to transform desire into awakened activity.

Source: Red Tārā Series - Lotsawa House

Oṃ O Tārā, Tāṃ (bījākṣara), So Be It!

रक्ततर
ॐ तारे ताँ स्वाहा॥

Āryatārā Hṛdaya​

Bindu at our heart radiates infinite Noble Tārā's green lights and communicates with all enlightened beings to activate and receive their wisdom.
oṃ tāre tuttāre ture svāhā॥
21x

Āryatārā Hṛdaya is the heart mantra of Noble Tārā, an important figure in Buddhism known as a saviouress who hears the cries of beings in saṃsāra and answers them from worldly and spiritual danger. She is especially the green form central to Tibetan Buddhist devotion. The mantra oṃ tāre tuttāre ture svāhā is said to call on her to protect beings from suffering and to act with swift, unobstructed compassion; reciting it expresses homage and requests her accomplishment.

Source: Prayer to Tārā, Combined with Her Mantra - Lotsawa House

Oṃ O Tārā, I pray O Tārā, O Swift One, So Be It!

आर्यतारा
ॐ तारे तुत्तारे तुरे स्वाहा॥

Sitātārā Hṛdaya​

Bindu at our heart radiates infinite White Tārā's white lights and communicates with all enlightened beings to activate and receive their wisdom.
oṃ tāre tuttāre ture mama āyuḥ-puṇya-jñāna-puṣṭiṃ kuru svāhā॥
21x

Tārā's white form embodies compassion expressed as healing, protection, and long life. Revered as one of the Three Deities of Longevity, White Tārā is associated with wisdom, vitality, and the gentle power to avert illness and untimely death. Her seven eyes - on her face, palms, and soles - symbolize her vigilant awareness and her ability to watch over beings with unwavering compassion. As a manifestation of Avalokiteśvara's healing activity, she offers blessings of longevity, inner peace, and spiritual well-being.

Source: White Tārā Series - Lotsawa House

Oṃ O Tārā, I Pray O Tārā, O Swift One, Mine, Long Life, Happy Life, Wisdom, Abundance, Make It So! So Be It!

सिततारा
ॐ तारे तुत्तारे तुरे मम आयुः-पुण्य-ज्ञान पुष्टिंकुरु स्वहा॥

Vajragītā​

Vajra song to remain within the all-pervasive expanse of the mind's nature.
ema kiri kiri । mashta vāli vāli । samita suru suru । kutali masu masu । ekara suli bhatayé । cakira bhuli bhatayé । samunta carya sughayé । bhetasana bhyakulayé । sakari dhukana । matari vaitana । parali hisana । makharta kelanam । sambhara tameka cantapa । surya bhatare pashanapa । ranabhiti saghuralapa । masmin sagulitayapa । ghura ghura saga kharnalam । nara nara ithar patalam । sirna sirna bhesa raspalam । bhundha bhundha cisha sakelam । sasah । ririh । lilih । i ih । mimih । ra ra rah॥

This dharmatā song evokes the wisdom of Ādibuddha in union and is revered in the Dzogchen tradition as the naturally resonant mantra of the primordial Buddha Samantabhadra. Known as the Song of the Vajra (Tibetan: རྡོ་རྗེའི་གླུ), it originates from the Tantra of the Union of the Sun and Moon and appears in Longchenpa's Treasury of the Supreme Vehicle as a profound expression of the true nature of reality. Its arranged syllables are chanted to invoke the inseparable union of compassion and wisdom, symbolizing the primordial coalescence beyond duality and pointing directly to the awakened state.

This union is traditionally understood as the primordial (or mystical) union of compassion and wisdom, depicted as a male deity in union with his female consort through the principles of interpenetration or coalescence1, often illustrated through the metaphor of Indra's net.

While the Song of the Vajra belongs to the Dzogchen tradition, its symbolism resonates with the union imagery of Anuttarayoga tantra and the interpretive methods of twilight language. The masculine figure represents compassion (karuṇā) and skillful means (upāya-kauśalya), while the feminine partner embodies wisdom (prajñā). Their union symbolizes the realization that overcomes the veils of Maya - the false duality of subject and object.

Source: Song of the Vajra - Lotsawa House

Without birth and so without cease,
Not coming or going, but filling all,
Blissful dharma sublime and unmoving,
Sky-like, freed and without stain,
Rootless, and also without support,
Homeless, unattached, a dharma profound,
Ever free, ever vast, equality effortless,
Subject to neither bondage nor liberation,
An ever present palace encompassing all,
Beyond logic and reason.
So vast, so grand, the space of the sky!
Blazing dharma, the core of the sun and the moon,
Instant presence, now it's so plain to see,
A mountain of vajra, a lotus so immense,
The sun, a lion, this wisdom song.
A sound so great, a music beyond compare,
A pleasure reaching to the ends of space,
A Buddha equal to all of the Buddhas,
Samantabhadra the vast, the peak of dharma,
In the womb of Samantabhadrī, her sky-like space,
Open clarity, instantly present-the ever great perfection!

वज्रगीता
एम किरि किरि । मस्ह्त वालि वालि । समित सुरु सुरु । कुटाली मसु मसु । एकर सुलि भतये । चकिर भुलि भतये । समुन्त चर्य सुघये । भेतसन भ्यकुलये । सकरि धुकन । मतरि वैतन । परलि हिसन । मखर्त केलनम् । सम्भर तमेक चन्तप । सुर्य भतरे पशनप । रनभिति सघुरलप । मस्मिन् सगुलितयप । घुर घुर सग खर्नलम् । नर नर इथर् पतलम् । सिर्न सिर्न भेस रस्पलम् । भुन्ध भुन्ध चिस्ह सकेलम् । ससह् । रिरिह् । लिलिह् । इइह् । मिमिह् । रररह्॥

Footnotes​

  1. Interpenetration (Sanskrit: युगनद्ध, Romanized: Yuganaddha, Chinese: 雙連, Tibetan: ཟུང་འཇུག, Wylie: zung-'jug, THL: zunjuk) ↩

Sukhāvatīvyūha Dhāraṇī​

Pure Land Rebirth Dhāraṇī / Infinite Life Dhāraṇī / The Larger Amitabha Dhāraṇī.
oṃ amṛte । amṛta udbhave । amṛta saṃbhave । amṛta garbhe । amṛta siddhe । amṛta teje । amṛta vikrānte । amṛta vikrānta gāmine । amṛta gagana kṛtikare । amṛta duṃdubhi svare । sarva artha sādhane । sarva karma kleśa kṣayaṃkare svāhā । oṃ amitābha hrīḥ॥

This prayer's central purpose is to pull out the fundamental cause of karmic obstacles, purifying the roots of past actions and opening the way to liberation. Reciting it is traditionally believed to bring peace and clarity in this life, to purify accumulated karma, and to support rebirth in the highest level of Sukhāvatī, the Pure Land of Amitābha. Known as the Pure Land Rebirth Dhāraṇī (往生咒), it is widely used in East Asian Buddhism for oneself and for those who have passed away, helping to create auspicious conditions for release from suffering and for a favorable rebirth.

Source: 拔一切業障根本得生淨土神呪 (T0368) - CBETA, Taishō Tripiṭaka
सुखावतीव्यूह धारणी
ॐ अमृते । अमृत उद्भवे । अमृत संभवे । अमृत गर्भे । अमृत सिद्धे । अमृत तेजे । अमृत विक्रान्ते । अमृत विक्रान्त गामिने । अमृत गगन कृतिकरे । अमृत दुंदुभि स्वरे । सर्व अर्थ साधने । सर्व कर्म क्लेश क्षयंकरे स्वाहा । ॐ अमिताभ ह्रीः॥

Ekādaśamukhalokeśvara​

Avalokiteśvara of the Universally Shining Great Light represents both the ten stages (bhūmis)  of the Bodhisattva path and Buddhahood itself.
oṃ dhara dhara । dhīre dhīre । dhuru dhuru । iṭṭe viṭṭe । cale cale । pracale pracale । kusume kusumavare । ili mili viṭi । citti jvālaṃ āpanāya । parama śuddhasattva mahā kāruṇika svāhā॥
3x

The Ekādaśamukhalokeśvara prayer is recited to purify negative karma and to remove obstacles. It is understood to support protection, well-being, and the cultivation of a loving heart, and it is described as a quiet daily companion for keeping the path clear and the mind kind.

Source: 十一面神呪心經 (T1071) - CBETA, Taishō Tripiṭaka

Bhagavan, I have a mantra of Great-Compassionate Heart Dharani and now wish to proclaim it, for comforting and pleasing all living beings; for healing all illness; for living beings to attain additional lifespan; for living beings to gain wealth; for extinguishing all evil karma and weighty sins; for keeping away from hindrance and disasters; for producing merits of all Pure Dharmas; for maturing all virtuous-roots; for overcoming all fears; for fulfilling all good wishes.

  • Great-Compassionate Heart Dharani Sutra
एकादशमुखलोकेश्वर
ॐ धर धर । धिरि धिरि । धुरु धुरु । इट्टे विट्टे । चले चले । प्रचले प्रचले । कुसुमे कुसुमवरे । इलि मिलि विटि । चित्ति ज्वालम् आपनाय । परम शुद्धसत्त्व महा कारुणिक स्वाहा॥

Mahāmaṇi Vipulavimāna​

Any beings will be liberated if the shadow of the great jewel celestial palace mandala is cast upon, or dust falls from it onto them.
oṃ vipulagarbhe maṇiprabhe tathāgatanidarśane । maṇi maṇi suprabhe vimale sāgara gambhīre hūṃ hūṃ jvāla jvāla । buddhāvilokite guhyādhiṣṭita garbhe svāhā । padmadhara amogha jayate curu curu svāhā । oṃ maṇivajre hūṃ । oṃ maṇidhare hūṃ phaṭ । oṃ maṇipadme hūṃ hrīḥ arapacamita hṛdaya svāhā । oṃ hanu pāśa bhāra hṛdaya svāhā॥
3x

Through this prayer the Buddha attains nirvāṇa and subdues demons. Any being who sees, recites, hears, touches, or wears this victorious prayer is said to purify their negative karmas and unholy obstacles.

Source: The Dhāraṇī of the Sovereign Practice of the Supreme Secret Found Especially in the Great Jewel Palace - 84000: Translating the Words of the Buddha
महामणि विपुलविमान
ॐ विपुलगर्भे मणिप्रभे तथागतनिदर्शने । मणि मणि सुप्रभे विमले सागर गंभीरे हूं हूं ज्वल ज्वल । बुद्धविलोकिते गुह्याधिष्ठित गर्भे स्वाहा । पद्मधर अमोघ जायते चुरुचुरु स्वाहा । ॐ मणिवज्रे हूँ । ॐ मणिधरे हूँ फट् । ॐ मणिपद्मे हूँ ह्रीः अरपचमित हृदय स्वाहा । ॐ हनु पाश भार हृदय स्वाहा॥

Dhanadatārā​

Dhanadatārā refers to one of the various emanations of Amoghasiddhi and one of the four-armed varieties of Tārā.
oṃ tāre tuttāre ture dhanaṃ me dada svāhā॥
3x

Dhanadatārā is a manifestation of Tārā associated with granting success, ultimate happiness, and enough financial resources to live with dignity and generosity. Her name combines the Sanskrit words for wealth and giving with Tārā, the saviouress.

The Hundred and Eight Names of the Goddess Tārā praises her for making wealth increase and merit ever-victorious, and she is invoked for material support and success in undertakings.

Source: The Hundred and Eight Names of the Goddess Tārā - 84000: Translating the Words of the Buddha
धनदतारा
ॐ तारे तुत्तारे तुरे धनम् मे दद स्वाहा॥

Prajñāpāramitā Hṛdaya​

The Heart of the Perfection of Wisdom.
oṃ gate gate pāragate pārasaṃgate bodhi svāhā॥
3x

Prajñāpāramitā Hṛdaya is the Heart Sutra, a concise Perfection of Wisdom scripture. All Buddhas of the three ages - past, present, and future - rely on the Perfection of Wisdom to reach unexcelled complete enlightenment. The text describes the emptiness of all phenomena and the path of the bodhisattva. Its closing mantra - oṃ gate gate pāragate pārasaṃgate bodhi svāhā - encapsulates the teaching in a single utterance; the Perfection of Wisdom is the all-powerful prayer, able to dispel all suffering, and reciting the mantra is held to dispel suffering and support the realization of awakening.

Source: The Heart of the Perfection of Wisdom - 84000

Oṃ Gone, Gone, Everyone gone to the other shore, Awakening, So Be It!

प्रज्ञापारमिताहृदय
ॐ गते गते पारगते पारसंगते बोधि स्वाहा॥

Puṇya Pariṇāmanā​

Merit dedication (in our own words).

Āryatārā Svapratijñā Nāma Dhāraṇī​

oṃ tāre tārāye । hūṃ hūṃ hūṃ । samayasthite । bhara bhara । sarvābharaṇavibhūṣite । padmani padma । mahāpadmāsanasthite । hasa hasa । trailokyavarade । sarvadevadānavapūjite smarāhi । bhagavate tāre smarāhi । bhagavān tathāgatasya purata samayaṃ । dhara dhara । mahāsattvāvalokite maṇikanakavicitrābharaṇe । oṃ vilokāya [say the name] bhagavate tāre । hrīṃ hrīṃ hrīṃ phaṭ svāhā॥

The Āryatārā Svapratijñā Nāma Dhāraṇī is Tārā's own promise - a dhāraṇī spoken in her voice, expressing the vows she has made on behalf of beings. Reciting it calls practitioners to remember and to rely upon that promise.

Source: The Dhāraṇī "Tārā’s Own Promise" - 84000: Translating the Words of the Buddha
आर्य तारा स्वप्रतिज्ञा नाम धारणी
ॐ तारे ताराये । हूँ हूँ हूँ । समयस्थिति । भारा भारा । सर्वअभरणविभूषिते । पद्मनि पद्म । महापद्मआसनस्थिति । हस हस । त्रैलोक्यवरदे । सर्वदेवदानवपूजिते स्मरहि । भगवते तारे स्मरहि । भगवान् तथागतस्य पुरत समयं । धर धर । महासत्वावलोकिते मणिकनकविचित्राभरणे । ॐ विलोक्य [अमुकः] भगवते तारे । ह्रीं ह्रीं ह्रीं फट् स्वाहा॥

Pariṇāmanā​

oṃ dhare dhare bandhare svāhā । jayā jayā siddhi siddhi phala phala । a āḥ śa sa ma ha । mama koling samanta॥
3x

Pariṇāmanā is the dedication of merit, a short closing that gathers the goodness of the practice and offers it freely to all beings, that they too may come to peace. The term conveys the turning or directing of merit toward a chosen aim rather than retaining it; a common Tibetan prayer of four lines asks that by this merit all beings attain enlightenment. The practice closes a session and is held to protect and multiply the merit thus offered for the welfare of all beings.

Source: Dedication of Merit - Lotsawa House
परिणमन
ॐ धरे धरे बंधरे स्वहा । जय जय सिद्धि सिद्धि फल फल । अ आ शा स म ह । मम कॉलिंग समन्त॥

Āryatārā Śatākṣara​

oṃ ārya tārā samaya manupālaya । ārya tārā tvenopatiṣṭha । dṛḍho me bhava । sutoṣyo me bhava । supoṣyo me bhava । anurakto me bhava । sarva siddhiṃ me prayaccha । sarva karmasu ca me । cittaṃ śreyaḥ kuru hūṃ । ha ha ha ha hoḥ । bhagavan sarva tathāgata tārā mā me muñca । tārā bhava mahāsamaya sattva āḥ॥

Āryatārā Śatākṣara is the hundred syllables of Noble Tārā, a longer heart-recitation and a form of the hundred-syllable mantra used in tantric ritual. Reciting it is said to purify obscurations and to draw the mind into her swift, compassionate activity.

आर्य तारा शताक्षर
ॐ आर्य तारा समय मनुपालय । आर्य तारा त्वेनोपतिष्ठ । दृढो मे भव । सुतोष्यो मे भव । सुपोष्यो मे भव । अनुरक्तो मे भव । सर्वसिद्धिं मे प्रयच्छ । सर्वकर्मसु च मे । चित्तं श्रियं कुरु हूं । ह ह ह ह होः । भगवं सर्वतथागत तारा मा मे मुञ्च । तारा भव महासमय सत्त्व आः॥

Trimūla Namaskāra​

Three Roots Homage.

Gurus (Buddhas, Dharmakāya) of all times and directions​

Kneel with añjali mudrā, say ॐ at our glabella, say आः at our throat, say हूँ at our heart, then back to our glabella. Bow with palm and head down on the ground to pay homage and then palm up to receive their wisdom and empowerment.
oṃ āḥ hūṃ॥

Trikāya, the 'three bodies', refers to the three aspects of a buddha's awakening: the dharmakāya, the sambhogakāya, and the nirmāṇakāya. The seed syllables oṃ āḥ hūṃ represent vajra - the indestructible wisdom of body, speech, and mind. In Vajrayāna, these three syllables adorn the forehead, throat, and heart of all deities, expressing their enlightened essence. The syllable oṃ represents the union of form and emptiness; āḥ represents the indivisibility of speech and emptiness; and hūṃ represents the union of pure awareness and emptiness. Together, they encapsulate the vajra nature of awakened body, speech, and mind.

Source: Three-Kāya Maṇḍala Offering - Lotsawa House
त्रिकाय
ॐ आः हूँ॥

Devás (Dharmas, Saṃbhogakāya) of all times and directions​

Kneel with padma mudrā, say ॐ at our glabella, say आः at our throat, say हूँ at our heart, then back to our glabella. Bow with palm and head down on the ground to pay homage and then palm up to receive their wisdom and empowerment.
oṃ āḥ hūṃ॥

Trikāya, the 'three bodies', refers to the three aspects of a buddha's awakening: the dharmakāya, the sambhogakāya, and the nirmāṇakāya. The seed syllables oṃ āḥ hūṃ represent vajra - the indestructible wisdom of body, speech, and mind. In Vajrayāna, these three syllables adorn the forehead, throat, and heart of all deities, expressing their enlightened essence. The syllable oṃ represents the union of form and emptiness; āḥ represents the indivisibility of speech and emptiness; and hūṃ represents the union of pure awareness and emptiness. Together, they encapsulate the vajra nature of awakened body, speech, and mind.

Source: Three-Kāya Maṇḍala Offering - Lotsawa House
त्रिकाय
ॐ आः हूँ॥

Ḍākinīs (Saṅghas, Nirmāṇakāya) of all times and directions​

Kneel with karkaṭa mudrā, say ॐ at our glabella, say आः at our throat, say हूँ at our heart, then back to our glabella. Bow with palm and head down on the ground to pay homage and then palm up to receive their wisdom and empowerment.
oṃ āḥ hūṃ॥

Trikāya, the 'three bodies', refers to the three aspects of a buddha's awakening: the dharmakāya, the sambhogakāya, and the nirmāṇakāya. The seed syllables oṃ āḥ hūṃ represent vajra - the indestructible wisdom of body, speech, and mind. In Vajrayāna, these three syllables adorn the forehead, throat, and heart of all deities, expressing their enlightened essence. The syllable oṃ represents the union of form and emptiness; āḥ represents the indivisibility of speech and emptiness; and hūṃ represents the union of pure awareness and emptiness. Together, they encapsulate the vajra nature of awakened body, speech, and mind.

Source: Three-Kāya Maṇḍala Offering - Lotsawa House
त्रिकाय
ॐ आः हूँ॥

All enlightened beings of all times and directions​

Kneel with uttarabodhi mudrā at our glabella, half bow, then back to our glabella.

Footnotes​

  1. Prayer Book (Sanskrit: पुस्त, Romanized: Pusta, Tibetan: དཔེ་ཆ, Wylie: dpe cha, THL: pecha) ↩