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Green Tare’s Moon Tantra – First Lesson

Green Tare’s Moon Tantra

First Lesson’s Commentary by Terton Lama: Jigme Gyatso; Rime Rinpoche

2018-b11-10c

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Acknowledgments

This sadhana or practice text was inspired by:

The termas or psychic instructions I received from:

Avalokiteshvara, Arya Tare, and Padmasambhava,

the oral instructions of Bhakha Tulku Rinpoche, Chogyal Namkhai Norbu,

Lama Chodrak Gyatso, and Lama Olé

meditation manuals composed by Gautama Siddhartha: the Buddha

“Maha Satipatthana Sutta– the Greater Discourse upon the Four Bases of Mindfulness

translated by Maurice Walshe,

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“Satipatthana Sutta –the Discourse upon the Four Bases of Mindfulness”

translated by Bhikkhu Nanamoli and

“Anapanasati Sutta – the Discourse of Mindfulness with Breathing”

also translated by Bhikkhu Nanamoli

a meditation manual composed by Ven. Dr. Madawela Punnaji Maha Thera

“Ariymagga Bhavana – the Sublime Eightfold Way”

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one of the last meditation manuals composed by

Dza Patrul Rinpoche, Jigme Chökyi Wangpo

“The Heart Treasure of the Enlightened Ones

the Practice of View, Meditation, and Action;

a discourse Virtuous in the Beginning, Middle, and End”

and the explanation thereof given by Dilgo Khyentse Rinpoche

translated by the Padmakara Translation Group,

a meditation manual composed by Karma Chagme Rinpoche

“The Quintessence of Spiritual Practice,

the Direct Instructions of the Great Compassionate One”

translated by Eric Pema Kunsang

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a meditation manual composed by Bokar Rinpoche

“Chenrezig: Lord of Love,

the Principles and Methods of Deity Meditation”

translated by Christiane Buchet

a meditation manual composed by Atisha – Shrijana Dipamkara

“Sadhana of the Venerable Tara:

Tara Battarika Sadhana”

translated by Martin Willson

a meditation manual composed by Lama Kazi Dawa Samdup

“Tibetan Yoga; and Secret Doctrines”

translated by Lama Kazi Dawa Samdup and edited by W. Y. Evans-Wentz

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a meditation manual composed by His Eminence Chagdud Tulku

“Ngondro Commentary:

Instructions for the Concise Preliminary Practices of the New Treasure of Dudjom”

Compiled by Jane Tromge

a meditation manual composed by Lama Surya Das

“Natural Radiance: Awakening to your Great Perfection”

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Table of Contents

Acknowledgements…………………………………………………………………………pg. 2

Rumination – Patrul’s Last Manual Syllabus……………………………………………….pg. 8

Opening Compassionate Intention………………………………………..……………..…..pg. 14

The Union of Impermanence and Interdependence…..…………..………………...…..…...pg. 40

Opening Compassionate Intention………………………………………..……………..…..pg. 79

Chart – Class Syllabus……………………………………………………………...…..…...pg. 81

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Ruminating Patrul’s Last Meditation Manual in Sixteen Lessons

Lesson Chapters Pages

1st 1st – 5th 1 – 39

2nd 6th – 10th 40 – 77

3rd 11th – 15th 78 – 117

4th 16th – 20th 118 – 160

5th 21st – 25th 161 – 90

6th 26th – 30th 91 – 112

7th 31st – 35th 113 – 136

8th 36th – 40th 137 – 161

Lesson Chapters Pages

9th 41st – 45th 162 – 186

10th 46th – 50th 187 –

11th 51st – 55th

12th 56th – 60th

13th 61st – 65nd

14th 66th – 70th

15th 71st – 75nd

16th 76th – 82nd

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Introduction to the Commentary

Welcome to the cycle of teachings

that explain how to practice the Tantra of Tare

from the liberal, progressive or matriarchal perspective.

Although my name is Terton Lama: Jigme Gyatso, Rime Rinpoche

that’s too much of a mouthful

so you can call me Lama, Jigme, or Lama: Jigme,

whichever is most comfortable for you.

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But how are you to know

whether this teacher or this teaching

is worthy of trust?

In both the Sutta of the Kalama’s Dilemma

as well as the Parinibbana Sutta

we can read that the test of a teacher and a teaching

is NOT their beauty, eloquence, popularity, age or wealth,

but rather the effects generated in our lives

when we enthusiastically and accurately

apply their advice.

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Here is an easy, four step process

to do just that.

First – suspend judgement,

second – receive the teacher’s first lesson,

third – enthusiastically and accurately practice that technique

EVERY morning and EVERY evening for six and half days,

fourth – engage your judgement

and notice the results generated by your six and half days of practice;

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if you’ve become so anxious and cranky

that people start calling you “little Darth Vader,”

then go, and find a better teacher.

But, if your twice daily practice

of the technique of your teacher’s first lesson

makes you even a little more

peaceful, resilient, resourceful and compassionate

then it could be in your best interest

to return to your teacher

and receive his second lesson.

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Now let’s turn our attention

to the first verbal recitation of this cycle of teachings:

the Opening Compassionate Intention.

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Opening Compassionate Intentions

NON-violently I practice:

mindfulness, insight and compassion,

as well as apply teacher’s advice

that all beings may benefit! three repetitions

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There is a lot of information in this recitation

so let’s unpack it gradually and meticulously ,

like an archeologist at a dig.


The seventeenth century Tibetan teacher Kar-ma Chak-me Rin-po-che

was non-sectarian (Ri-me in Tibetan)

as he practiced the teachings

of both the Nying-ma and Ka-gyu lineages.

He taught a way of keeping the hundreds of vows of:

a monastic, Mahayana, and tantrika

that was simple and concise.

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As radical as that was at that time, it still smacked of:

patriarchal, superstitious, controlling, elitist, fear based fundamentalism.

So as a Ter-ton I have adapted this teaching to a more

matriarchal, rational, permissive, egalitarian, love based, progressive perspective.

“Ter-ton” is Tibetan for one who is thought to receive teachings [or mind treasures]

from the centered spontaneity of one’s enlightened potential

as if from non-corporeal sources such as Green Tare

the archetype of enlightened activity.

To put it more succinctly,

this is Lama: Jigme’s liberal adaptation

of Kar-ma Chak-me’s conservative distillation

of the four sets of Buddhist vows.

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NON-violently I practice…

Kar-ma Chak-me Rin-po-che

taught that non-violence

could be the essence

of the Pra-ti-mok-sha vows of renunciation.

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I practice mindfulness, insight and compassion

Buddhist fundamentalists

take refuge in Buddha (the teacher),

Dharma (the teaching)

and Sangha (the taught).

Practitioners of Buddhist tantra teach that

the mind, speech and body of Green Tare

represent the Buddha, Dharma and Sangha respectively.

They also teach that on deeper level

the mind, speech and body,

of this archetype of compassion’s enlightened activity,

also represent the Dhar-ma-ka-ya, Sam-bho-ga-ka-ya and Nir-ma-na-ka-ya.

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What a dizzying collection of Sanskrit terms;

what could they mean?

Fundamentalists teach

that at the moment of enlightenment

one’s mind becomes one with the Dhar-ma-ka-ya,

the all pervasive, all knowing mind shared by all the Buddha’s;

one’s subtle energy manifests

in a paradise of bliss-inducing light (just like Green Tare’s pure land),

as a body of bliss-inducing light (just like Green Tare’s)

known as the Sam-bho-ga-ka-ya;

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from which one’s compassion

causes infinite number of bodies to emanate

in whatever forms are required

to meet the needs of all living beings,

these emanations

are called Nir-ma-na-ka-ya.

This liberal teaches that the Sambhogakaya, Dharmakaya and Nirmanakaya

are just metaphors for the mastery of mindfulness, insight and compassion;

wherein one is able to practice them:

spontaneously, habitually, easily and effectively.

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Many centuries ago, the fundamentalist (of the patriarchy) Karma Chakme Rinpoche

taught the essence of keeping the vows of refuge

was to cultivate absolute faith in the so called three jewels (Tri Ratna in Sanskrit)

of Buddha, Dharma and Sangha.

But this liberal (of the matriarchy) teaches that faith is a rigidity,

a manifestation of intellectual and emotional grasping

that is the antithesis of the flexibility of the matriarchal path

of passive, permissive, flexibility and fluidity;

and therefore teaches that the essence of keeping the vows of refuge

is to enthusiastically traverse the path of mindfulness, insight and compassion

with awareness that walking the path

is its own reward.

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Apply teachers’ advice

The fundamentalist Karma Chakme Rinpoche

taught that the essence of keeping the vows of Tantra Samaya

was unwavering faith in one’s teacher

as an enlightened manifestation of one’s Yidam (such as Green Tare);

the archetype of enlightenment that one works with

in the “Tantra of bringing rebirth into the path of the Nirmanakaya”

as well as the “Mahamudra of compassion and openness,”

wherein one uses the iconography

representing the Yi-dam’s mind, speech, body and paradise (or pure land)

as similes to explore the NON-graspability

of our perception, communication, physique and circumstance.

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However this liberal teaches

that the essence of keeping one’s tantric Samaya,

is to enthusiastically apply the advice of one’s teacher

while rationally noticing the effects of such behavior;

for if they undermine one’s mindfulness, insight and spontaneous compassion

then one must reevaluate one’s comprehension and application of the advice

as well as the wisdom and compassion of the one who gave it.

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That all beings may benefit

Tibetan fundamentalists often define a Bo-dhi-sat-tva

(Sanskrit for “enlightenment being”)

as one who’s primary motivation for traversing enlightenment’s path

is to liberate and enlighten all beings of all worlds.

But this vegan feminist teaches

that a Bo-dhi-sat-tva is merely one

who is so enthusiastic in their practice of mindfulness, insight and compassion

that it utterly defines them.

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Therefore, from my perspective,

the essence of the Bodhisattva Vows of Compassion

are to non-violently practice

mindfulness, insight and spontaneous compassion

as well as apply the advice of one’s teacher

for the two purposes of benefiting oneself and all others.

That is why we cherish the intention

to meet the needs of all beings,

whether they walk, crawl, swim or fly.

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Which is one of the reasons why I choose NOT to participate

in the exploitation of others as a consumer.

Why should a dairy cow be torn away from her new born calf,

only to be slaughtered; just because I want a bit of cheese?

Compassion for: non-human animals, the environment,

and our own health, longevity and lucidity

are excellent reasons to embrace a whole-food vegan lifestyle.

If this interests you your teacher will be happy to recommend books and other resources.

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Performing vigorous Tibetan style bows

while performing this recitation three times, are not mandatory,

but the author has found them to be bracing, invigorating

and a support to regular contemplation and meditation;

which is why they are taught

in our second class.

Come let us recite the Opening Compassionate Intention

three times before every meditation session

as a concise way to train our volition

to be in greater harmony with the teachings of the Buddha.

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Introduction to our first guided meditation

In the first teaching of Gau-ta-ma, the historical Buddha,

we are taught that stress (or Duk-kha in Pali) is universal.

Sometimes it is remarkably subtle

and other times profoundly coarse.

We are taught that its cause

is our tendency to crave for things

to be different from the they are

right here and now.

The good news is that,

that habitual craving can be brought to cessation.

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Cessation of craving is not the gift of a great celestial Santa Clause

that can be bought with offerings, prayers, devotion or belief,

but the product of successfully traversing the eightfold path of:

1 – wisdom’s insightful view of reality,

2 – wisdom’s compassionate motivation,

3 – ethic’s right communication,

4 – ethic’s right behavior,

5 – ethic’s right livelihood,

6 – meditation’s right effort,

7 – meditation’s right collectedness and

8 – meditation’s right mindfulness.

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Between you and me

eight can be an ungainly number,

so it could come as little surprise that the eightfold path

has been organized into just three chunks.

The The-ra-va-da (of Sri Lanka, Laos, Myanmar, Thailand and Viet Nam) express it

as wisdom, ethics and meditation

and the Tantric (of Tibet and Mongolia) explain it

as view, meditation and action.

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Dil-go Khyen-tse Rin-po-che,

the late tutor to the fourteenth Dalai Lama of Tibet,

taught that to meditate without the correct view of reality

is more than a waste of time,

as it could actually reinforce

our destructive assumptions and preconceptions.

Therefore the first meditation we’ll learn

is a short but sweet one that uses compelling metaphors

to guide us to viscerally experience the impermanence and interdependence

that define the “right view” of this universe we call home.

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Why is our first guided meditation short and sweet?

Because the greatest hurdle facing any new student of meditation

is forging the habit of practicing EVERY morning and EVERY evening.

By starting out with a guided meditation

that only takes forty-five seconds

I’m setting you up for success,

because it takes more effort to find an excuse

NOT to do forty-five seconds worth of homework

than it does to practice and just get it over with.

Perhaps after one week, of twice daily meditation,

you’ll find yourself moving along in a jet stream of momentum

that could serve you well in the months and years to come.

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But why use metaphors?

Wouldn’t axiomatic statements of dogma

be easier and less confusing?

Yes, it could seem that way,

until we take a closer look at our brains

in the context of evolution.

As we trace natural selection’s family tree

of our evolutionary ancestors

we’ll see that most them did not have

the capacity for language.

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Because their only way of relating to the world around them,

was through their sensory organs

they evolved to think symbolically

in terms of sights, sounds, scents, flavors and sensations.

Therefore when we play with metaphors

we’re engaging the oldest and most fundamental parts of our brains

and arguably our minds…

thus increasing the probability of shifting

not merely how we speak of our experience

but how we viscerally experience it.

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Vajra Fists – four fingers holding their thumb

The Union of

Impermanence and Interdependence

Universal-dissolution

IN-breath: Each world melts… impermanence

OUT-breath: into Earth! interdependence one breath

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Vaj-ra Fists

The Sanskrit term Mu-dra

is often translated as “gesture,” or “hand position.”

If you’re as geeky as me

you already know that both cosmologists

as well as particle physicists agree

that our multiverse is interdependent;

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wherein everything is effected by everything

as well as effects everything:

if not directly then circuitously,

if not immediately then eventually,

if not overtly the subtlety.

Could that be why it is written:

“…be it causes, conditions,

components or conceptions:

independence

is but an illusion…”?

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So it might come as little surprise

that our hand positions could effect

our body as well as mind

and consequently our meditation.

I typically only teach thirteen mudras,

or hand positions.

Today we’ll explore just the first.

It is called “Vaj-ra Fists”

and although it sounds rather esoteric

it is quite easy to perform.

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Gently place the flat of your left thumb’s nail,

against the base of its ring finger

and gently enclose your left thumb

with the fingers of its hand to form a fist.

Rest it, palm-down, upon your left thigh,

toward it’s knee.

Similarly place the flat of your right thumb’s nail

against the base of its ring finger

and like-wise gently curl the fingers of its hand

to form a fist.

It too, could rest, palm-down, upon your right thigh,

toward it’s knee.

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I have found there to be a correlation

between our ring-fingers

and what the ancients described

as our earth element.

The more you meditate,

the sharper your sensory acuity could grow,

and in time you could viscerally experience

the grounding sensations induced by performing

this mudra of the vajra fist.

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The Union of





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The union of impermanence and interdependence

Like Ouroboros, the snake consuming its own tail,

impermanence and interdependence influence one another,

round and round.

Tibet’s Nying-ma sect could categorize these contemplations

as a liberal take on A-ti-yo-ga,

also known as the Great Completion Stage practices (or Dzok-chen).

In Tibet this practice of To-kal’s “leap-over illusion” contemplation

we use these eight exercises to explore the futility of grasping

at any: thing, being and phenomena.

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Tibet’s Ka-gyu sect could categorize these contemplations

as a liberal take on the Completion Stage practices,

that are also known as

“bringing death into the path of the Dharmakaya (or Insight’s mastery).”

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The Union of





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Universal dissolution

Many fundamentalists who practice this meditation

visualize every denizen of every world (other than this one)

blissfully melting into white, red, blue, green and yellow light,

known as five color rainbow light in Tibet.

Then they would visualize that rainbow light

absorbing into every denizens’ world (other than this one).

Next they would visualize each world melting into rainbow light

that would absorb into every denizen of this world.

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The dissolution of every being of every world (other than this one)

and the dissolution of every world (other than this one)

serve as metaphors for impermanence.

The absorption of the rainbow light into every world (other than this one)

and then the absorption of rainbow light into the denizens of this world

serve as metaphors for interdependence.

Sadly, this contrived visualizations are exhausting

and can feel impossible for many,

luckily there is a work around that relies NOT upon images

BUT upon words;

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for imagination is led by intention

and intention is led by words,

be they uttered verbally and physically

or merely silently and mentally.

But one can only perform the simplified practice

after one has learned to read contemplative notation.

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The Union of





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Contemplative notation

This seems like a good time to discuss,

what I like to call, contemplative notation.

Growing up, my neighbor studied the trumpet

as his junior high elective.

The first week they trained Rick

how to properly finger his instrument

(and no, that’s NOT a euphemism for puberty)

the remaining weeks of the semester

the focus was on learning to read musical notation

while playing along on his trumpet.

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The idea was that by the end of his second semester

he’d be able to play any non-virtuoso trumpet piece,

just by reading the notation.

That is why these guided meditations are written

in a format described as contemplative notation;

to make it as easy as possible for good hearted students

to learn, practice and yes, even master Buddha’s path

in a remarkably short period of time…

such as sixteen weeks!

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On the left end of the first line

you’ll notice the phrase “IN-breath:”

followed by the phrase “Each world melts…;”

the latter’s font being twice as large as the former’s.

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This communicates to us

that we are to silently and mentally recite

“Each world melts…”

during the inhalation.

Likewise, on the left end of the second line

you’ll notice the phrase “OUT-breath:”

also followed by the large fonted phrase

“into Earth!”

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This also communicates to us

that we are to silently and mentally recite

“into Earth!” during the exhalation…

but wait, there’s more!

For on the right end of the second line,

also in smaller font

we read, “one breath.”

Clearly this means that we are to perform this exercise

for a total of one inhalation and one exhalation,

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The Union of





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What about visualization

Here, upon the moon path of matriarchy,

we dispense with the contrived complications of patriarchy.

What does that mean?

We do NOT actively choose to visualize anything,

nor do we strive to stifle or repress any visualizations.

What then are we to do?

Simple!

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We silently and mentally recite the IN-breath text of the guided meditation

in harmony with our natural and unforced inhalation

as well as silently and mentally recite the OUT-breath text of the practice text

(Sa-dha-na in Sanskrit)

in harmony with our spontaneous and uncontrived exhalation.

This mental recitation is to be done passively and non-conceptually.

If all we do is read along with the text,

in harmony with our natural breathing,

we could make profound progress upon Buddha’s path.

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It could seem like an insult to our intellectual pride,

but it is profoundly effective.

Ironically, more difficult methods could take one

only to the third Bo-dhi-sat-tva Bhu-mi (level in Sanskrit) and NO higher,

but this easy cycle of teachings could take one

all the way to the tenth Bhu-mi

if one but practices, as instructed,

EVERY morning and EVERY evening.

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Global-dissolution

IN-breath: Earth now melts… impermanence

OUT-breath: into here! interdependence one breath

.

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Earth now melts into here

“Here” is a metaphor for our present circumstances which,

be they painful, plain or pleasurable,

are intimately connected to the circumstance of all others.

This can remind us to abandon the folly of competition

and embrace the cooperation of universal compassion.

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Local-dissolution

IN-breath: Here now melts… impermanence

OUT-breath: into form! interdependence one breath

. 1 – “form” is a synonym for body

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Here now melts into form

Form is a synonym for our body.

Which we have cherished, and rightfully so, all our lives,

but will ultimately fail us

even though we wish it wouldn’t.

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Physical-dissolution

IN-breath: Form now melts… impermanence

OUT-breath: into speech1! interdependence one breath

.

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Form now melts into speech

Speech is a metaphor for communication.

Let’s unpack this.

We communicate to others and to ourselves

both verbally, and non-verbally.

Our brain can communicate with our body

via hormones, emotions and nerves.

Our brain can communicate

with itself with impulses, thoughts, memories and fantasies.

The aspect of our mind that communicates

could be described as it’s coarse aspect.

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Communication-dissolution

IN-breath: Speech now melts… impermanence

OUT-breath: into mind! interdependence one breath

Tam

.

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Speech now melts into mind

In this context mind,

also known as very subtle mind,

is simply that which perceives.

This very subtle mind is also known as basic awareness (A-la-ya in Sanskrit),

Tibet’s Nyingma sect describes it as Rig-pa or pristine awareness

and Tibet’s Kagyu sect calls it ordinary mind.

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Mental-dissolution

IN-breath: Mind now melts… impermanence

OUT-breath: into void! interdependence one breath

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Mind now melts into void

Voidness, openness and emptiness (Shun-ya-ta in Sanskrit)

is where most Buddhist fundamentalists get lost in the weeds.

Remember, Buddha taught the suffering or stress (Duk-kha in Pali) is universal

and it’s fundamental cause is craving

for our present moment circumstance

to be other than it is.

It is taught that voidness is the panacea or cure-all

that can dissolve this destructive and habitual tendency.

The fundamentalists would say that it can only be realized

through erudite scholarship and extreme meditation.

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But from the egalitarian point of view of the matriarchy

one could realize voidness fairly easily.

During the inhalation we practice, passive, non-conceptual awareness,

and during our out breath we relax as best we can.

This is especially doable

as all of us have the latent tendency

to tighten up, even a little bit, during each inhalation.

This correlates beneficially with the curious, noticing of mindfulness.

Each of us has the factory installed tendency

to relax, even a little bit, during each exhalation.

This correlates beneficially with relaxation’s

physical, emotional and intellectual release.

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This is the method by which we could viscerally experience

how our mind could be as NON-graspable

as a vast, open void,

like the seemingly infinite, azure sky,

on a clear, bright and beautiful day.

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Concluded-dissolution a

IN-breath: Infinite…

OUT-breath: openness! one breath

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Infinite openness

Infinite openness is a metaphor

for the ultimate NON-graspability

of all that we passively, and non-conceptually notice.

Remember as long as we blend noticing and relaxing

with our automatic and uncontrived breathing

mindfulness, insight and spontaneous compassion

become inevitable.

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Concluded-dissolution b

IN-breath: Infinite…

OUT-breath: openness! one breath

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Opening Compassionate Intention

This is a great opportunity to repeat the opening compassionate intention,

to further harness our centered energy.

If we start and end this meditation with three repetitions

of the “opening compassionate intention”

there is a very good chance we’ll memorize it,

which could help next week’s class go very well.

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Congratulations

To paraphrase Star Wars’ fictional Obi Wan Kenobi:

You have taken your first steps

into a much larger universe,

ripe with greater: bliss, peace and love

then you ever imagined possible.

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Syllabus

Week Rumination Recitation Meditation Prostration

First 1st – 5th Chapters Opening – Compassion’s Intention Union of Impermanence and

Interdependence

Second 6th – 10th Chapters Twelve Elemental Permutations 1/3 Union of Compassion and

Openness Compassion’s Opening Intention

Third 11th – 15th Chapters Two Paths 2/3 Union of Com. & Openness,

1st Union of Awareness & Openness

Conclusion and Mantra’s Meaning

Fourth 16th – 20th Chapters Closing – Good Fortune 3/3 Union of Com. & Openness,

1st Union of Bliss and Openness

Introduction and 1st Homage

Fifth 21st – 25th Chapters Closing – Benediction Dissolution’s Insight 2nd and 3rd Homages

Sixth 26th – 30th Chapters Closing – Meaningful to Behold Swoon’s Insight 4th and 5th Homages

Seventh 31st – 35th Chapters Closing – Fortune Rebirth Bardo’s Mindfulness 6th and 7th Homages

Eighth 36th – 40th Chapters Opening – Invocation Rebirth’s Compassionate View 8th and 9th Homages

Ninth 41st – 45th Chapters Opening – Suffering Tantra’s Four Bases of Mindfulness 10th and 11th Homages

Tenth 46th – 50th Chapter Opening – Interdependence 2nd Union of Bliss and Openness 12th and 13th Homages

Eleventh 51st – 55th Chapters Opening – Impermanence 2nd Union of Awareness & Openness 14th and 15th Homages

Twelfth 56th – 60th Chapters Opening – Opportunity 3rd Union of Bliss and Openness 16th and 17th Homages

Thirteenth 61st – 65th Chapters Opening – Supplication 3rd Union of Awareness & Openness 18th and 19th Homages

Fourteenth 66th – 70th Chapters Path of Mastery 4th Union of Bliss and Openness 20th and 21st Homages

Fifteenth 71st – 75th Chapters Means of Mastery 4th Union of Awareness & Openness

Sixteenth 76th – 82nd Chapters Ascending and Descending Practices

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