Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 64-minute White Tārā empowerment, Geshe Jampa Gyaltsen begins with foundational Buddhist philosophy, tracing the historical establishment of the dharma in Tibet through three figures—the monarch, the tantric master Padmasambhava, and the Nālānda abbot—and distilling the essence of Buddha’s teachings into two practices: cultivating bodhicitta (altruistic intention grounded in compassion) and developing wisdom of emptiness. He then explains how to approach the longevity empowerment with proper motivation: using extended lifespan not for selfish ends but to become a better person and benefit others. The bulk of the session guides practitioners through the visualization, whether generating themselves as White Tārā (if previously initiated into Vajrayāna) or visualizing the deity at the crown. The practice includes receiving healing light rays in five colours corresponding to the body’s elemental constitution, restoring damaged elements and longevity. Pitched at practitioners with or without prior Vajrayāna initiation, though those new to the tradition will follow a simplified visualization approach.
File metadata (for organising)
File: 2023-05-02 – 1B – White Tārā Empowerment Geelong – KR.mp3
UUID: f39624ab-eb62-4f87-89f1-c349298c7289
Teacher: Geshe Jampa Gyaltsen
Collection: Initiation – Empowerment
Date: 2023-05-02
Recorded at: Tibetan Buddhist Institute, Adelaide
Words: ~2,531
At the same time, Padmasambhava was a great master of Vajrayāna Buddhism. He taught the various classes of Tantra in general, particularly those belonging to the highest in a very to a very selective in a in a hidden way, and at the same time, helped eliminate dispel many of the obstructive forces that that that came in the way of establishing Buddhism in Tibet. So we can see that through the effort of these three personalities, the monarch, the tantric master, and and and and the abbot, Nālānda Pandita, by end of So if we were to extract the essence of all the teachings of the Buddhism, we can say that they fall into two two primary practices. One is the cultivation of the out of the state of intention within for the benefit of all being through the practices of cultivating loving kindness and compassion towards all beings. And this is as we read in the three verses that was used for the sermon yesterday where you read a mind that says enthused by wisdom and compassion.
So as stated by Ārya mind, so compassion giving rise to altruistic intention to attain for for the benefit of all beings derived from exchanging and equalizing of self and others. So that is one important practice. And the other important practice is the cultivation of wisdom of emptiness. So if one were to extract the essence of the entire teachings of the Buddha, it would form two concepts. One that is aimed at cultivating altruistic intention based on compassion.
And the other, cultivation of wisdom, understanding emptiness of all things and phenomena. So given these given these points, often when I give introduction to teachings of the Buddha, I make the statement that the essence of the Buddha Buddha’s teaching can be summarized in two principal points. One is adopting the philosophical outlook of dependent origination, which is understanding what things and events as dependent originated. And then on the basis of that, one view of seeing everything as dependent and originating. One must live the conduct of a non harming, non violent way of life.
So when we speak of non violent or non harming way of life, This command they are defined solely on the basis of external behavior or external action. The understanding of true nonviolent and non harming really must be based upon the state of mind, motivation, intention. And and so the true meaning of nonviolent action, non harming action is an act is an act that is motivated by compassion. So compassion compassionately motivated action is the true non truly nonviolent and nonviolent action. So in this nonviolent in this compassionately motivated nonviolent action, there are two levels.
One level is that if possible, one should help others out of compassion. And if not, at least one should refrain from harming others. So it Also, when speaking about teachings of the Buddha, among the traditions that exist today, generally, we can trace two major lineages. One coming from the Pāli scriptures, other coming from the Sanskrit scriptures. Scriptures in two different mediums as language, Pāli as the medium, and Sanskrit as the medium.
And and and because of this, traditionally, often in in describing the various traditions of Buddhism, sometimes one speaks of the the language of different vehicles, the lesser vehicle, the great vehicle, and the Vajrayāna, the secret vehicle, and so on. Sometimes there is a danger that of misunderstanding, having the notion, having the notion somehow that these different traditions are somehow completely unrelated and independent of each other that the the sūtra system, Hīnayāna vehicle teachings, and the teachings are somehow independent of each other and and unrelated. And this, I think, is is an error because if you examine carefully, what we see as a Pāli tradition, primarily Theravāda tradition, which is today flourishing in such countries as Thailand, Sri Lanka, Burma, and so on. If you understand the teachings of that tradition, it is very evident that the teachings as imported in the Theravāda tradition really must serve as the foundation of Buddha’s teaching. And then the Buddhist Mahāyāna teachings, the Mahāyāna scriptures can be seen as representing elaboration or more kind of detailed explanation of specific points, some of the specific points and the themes developed in the Pāli Canon.
People do not have a false notion somehow, and one is independent and unrelated to the other. So these various teachings should be seen as representing different layers of brick on one wall so that one is built, one is placed upon the foundation of the other. So for today’s teaching, now it is important for the audience to reflect upon these points and then try to develop at least some degree of understanding of the emptiness of inherent existence, all things, and the conviction that this represents the ultimate nature of things. And then on the basis of that, then develop a genuine aspiration, genuine desire or aspiration to gain freedom from the suffering and freedom from cyclic existence. And having done that, we should then shift the focus and extend this thought, this as aspiring to be free of something onto other sentient beings so that you have generate genuine compassion directed, focused on all sentient beings, and then wishing them to be free of suffering.
And then you should think that for this for this purpose, for the sake of all sentient beings attaining freedom from suffering, I must seek to attain Buddhahood. And for the purpose of this, need to ensure that I that I that I sustain my current human existence in this life as long as possible so that I’ll be able to make greater progress on the basis of this present human body. And it is for this purpose, then you should think that you are taking this long life initiation of White Tārā. Because if so on the part of the the recipient initiates, at least it is important to have the motivation that through ensuring the longevity of my life that I will use it for beneficial purpose to at least try and help myself be and try to turn myself into a better person. And otherwise, if even if you live very long, so long as you do not make that lifespan, meaning, there is no real benefit to it.
Therefore, at least you should have the motivation that by ensuring my longevity, I will utilize my lifespan for the benefit of other sentient beings and also in an attempt to make myself as much as possible a better person. Now to perform the actual ceremony of the empowerment for this specific purpose. You should visualize the guru in the form of meditation deity, Ārya Tārā, a white Tārā. A white Tārā that has arisen from the state of emptiness, and white Tārā, which is like a rainbow, which is, you know, made of light and rainbow and non substantial. Similarly, on my right, there is the vase.
You should also visualize another meditation deity White Tārā similarly in the the made of non substantial at the end. Now to begin with the ceremony on your part and those who are taking the empowerment should imagine making a request to the guru in the form of White Tārā requesting her to grant a White Tārā long life empowerment. So now you should visualize in front of you above in the space. Imagine that Buddha Śākyamūni is in real person, and then in front of the Buddha Śākyamūni is White Tārā, who is the who represents the enlightened state of all the activities of the Buddha, and so it would represent the embodiment of all the enlightened activities of all the Buddha. Then, you can visualize that the Buddha and White Tārā are surrounded by all the great masters of the past who have made tremendous contribution to the teachings of the Buddha.
And then, especially, you should imagine that in the space are also great master masters of the past who have transmitted the lineage of the White Tārā meditation practice. And then imagine yourself being surrounded by all sentient beings and focused upon them, cultivate a strong compassion towards them, and then develop the thought that for their benefit, then I shall seek a state of full fully enlightened state of Ārya Tārā, and I shall do so by relying upon the meditation methods of White Tārā, White Tārā. So with these, in in your form, then repeat the three verses of this the singing sheet together. With a wish to all beings, I shall always go for refuge. You recite it together.
With a wish to free all beings, I shall always go for refuge to the Buddha, Dharma, and Sangha until I reach full enlightenment. Enthused by wisdom and compassion, Today, in the Buddha’s presence, I generate the mind of full awakening, for the benefit of all sentient beings. As long as space remains, as long as sentient beings remain, Until then, I too remain and dispel the miseries of the world. With the wish to free all beings, I shall always go for refuge to the Buddha, Dharma, and Sangha until I reach fully enlightened, enthused by wisdom and compassion. Today, in the Buddha’s presence, I generate the mind for full awakening and for the benefit of all sentient beings.
As long as space remains, as long as sentient beings remain, until then may I too remain and dispel the miseries of the world. With a wish to free all beings, I shall always go for refuge to the Buddha, Dharma, and Sangha until I reach full enlightenment. Enthused by wisdom and compassion, Today, in the Buddha’s presence, I generate the mind of full awakening for the benefit of all sentient beings. As long as space remains, as long as sentient beings remain, until then, may I too remain and this is the visualization of the meditation deity. So among the members of the audience, those who have received Vajrayāna initiations before in the in the past, you can perform visualization of turning yourself into or generating yourself as White Tārā.
And those who haven’t received Vajrayāna initiations before, you should visualize White Tārā at your crown. Now when engaging in this visualization, it is important to first recall to your mind, for understanding of, emptiness, emptiness of one’s own self, and also the emptiness of all the physical and mental aggregates that together constitute your existence. Thus, you should recall to your mind the understanding both the non self selflessness of person and selflessness of phenomena, and then imagine that this very understanding of emptiness transforms and takes the shape of the meditation deity, the White Tārā. Now you mentioned that by the force of developing a fervent faith to the guru in the form of White Tārā. White Tārā is depicted at the center here.
You should imagine that light rays emanate from the heart of White Tārā, which then enters into your body. And then as a result of this, it restores all the lifespans, which although you may have karmically achieved, but as a result of because of other circumstances such as due to illness or due to fear or some other adverse conditions, Your lifespan has been damaged. Imagine that as a result of the same light rays, all of these damages have been restored, and longevity Next. Since our human body is constituted by five elements. These being the earth, fire, water, and wind, and space.
Space elements here refers to the the vacuum, the the empty spaces within our body. So since our body is constituted by these elements, five elements, there are, of course, various degrees of subtlety to these elements, internal elements. So, as a result of aging, as a result of sickness, often our elements get degenerated, and it is the degeneration of the element that eventually cause our death. So you should visualize that as a result of receiving blessings from the meditation deity White Tārā from whose heart light rays and nectars emerge and enters into your body. You should visualize you should imagine that all the damaged element within your body are all revitalized, and then they are restored, and they begin their vitality.
So they’re visualizing all the blessings, restoring the earth element, come in the form of yellow light rays and yellow nectars. Those of the water element comes in the color of white, and those of the fire and heat element are red, and those of the wind element are blue, and those are the space elements are green. So imagine, you should visualize all these light rays of different colors emerging from the heart of the deity, White Tārā and which enters into your body. And and and through this way, revitalizes all your internal elements and restores them restores their vitality as ensuring longevity. And you should imagine that due to the force of your developing fervent faith and devotion to the meditation deity, Ārya Tārā, light rays radiated from her heart, touching entire going towards all directions, which brings forth the essence of all the excellences such as longevity, abundant resources, absence of illness, merits, and so that exists either above ground, underground, or in the space.
All of these qualities, should imagine being brought forth and they dissolve into your Now imagine that due to the force of your development fervent faith and devotion to Ārya Tārā, by grace radiating from her heart going towards all the directions and imagine that they bring forth all the blessings of the body, speech, mind of the Buddhas throughout all the directions, the ten directions, and that they also bring together with the blessings of the body, speech, and mind, blessings of longevity, and also blessings of the Buddha’s enlightenment wisdom. All of these in the form of light rays and nectars, which dissolve into you, and then you should imagine that in this way, you receive all the blessings of the body speech and mind and enlightening wisdom of all the Buddhas and Bodhisattvas in all from all directions. Now imagine that as the guru in the form of Vajradhāra makes requests to all the Buddhas and Buddhas Buddhas and Bodhisattvas that you have visualized in front of you. They each dissolve into one dissolves into the other, finally dissolves into White Tārā, which you can visualize in front of you. And then visualize imagine that a replicate of that White Tārā emerges and dissolves into you through your crown.
And in this way, you should imagine that White Tārā has given her consent to sustain you as as as practitioner of her practice. And in this way, you should imagine that you have received blessings of White Tārā. So having conferred the longevity empowerment, also blessing through the longevity pill and the nectar. Next, it is the expression of the truth in the practices of the six perfections. And in this way, more auspiciousness is invoked.
The empowerment of White Tārā is finished. Next, I will give the transmission for the mantra, six syllable mantra. Thank you.