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The Cult of Tara

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186<br />

MAGIC AND RITUAL IN TIBET<br />

<strong>The</strong> Assembly <strong>of</strong> the Great Vehicle is truly practiced in virtue,<br />

practiced in reason, practiced in honesty, practiced in propriety,<br />

worthy <strong>of</strong> reverence, worthy <strong>of</strong> homage, the glorious field <strong>of</strong><br />

merit, the great purifier <strong>of</strong> gifts, the place <strong>of</strong> <strong>of</strong>fering, the great<br />

place <strong>of</strong> <strong>of</strong>fering wherever they may be.<br />

And, as the author <strong>of</strong> our ritual adds in a note, "by recollecting<br />

these qualities according to the meaning <strong>of</strong> the recitation, the<br />

energy <strong>of</strong> devotion is awakened."<br />

2.2 Making <strong>of</strong>ferings and prayers to the field for <strong>of</strong>ferings<br />

2.21 Making Offerings and prayers to the Three Jewels in general<br />

Now that the field <strong>of</strong> hosts—the Chief Lady and the general<br />

guests—have been assembled and vividly visualized, the ritual<br />

proceeds to the next section, the <strong>of</strong>ferings and the prayers that are<br />

made to them, beginning with the Three Jewels in general. This<br />

portion <strong>of</strong> the ritual incorporates many <strong>of</strong> the most popular and<br />

beautiful works <strong>of</strong> Buddhist devotion, and we may see, once again,<br />

how these set pieces gain in intensity by their dramatic placement<br />

within the structure <strong>of</strong> the ritual: they are no mere flourishes <strong>of</strong><br />

poetic piety, but expressir is <strong>of</strong> faith set out in the very presence <strong>of</strong><br />

their object, evoked in ret ity by the visualization <strong>of</strong> the assembly.<br />

2.211 Offerings<br />

2.2111 Homage<br />

<strong>The</strong> <strong>of</strong>ferings to these guests begin with a homage, whose verses<br />

the monks first empower by joining their palms and reciting the<br />

following mantra three times:<br />

OM NAMO MANJUSRIYE SVAHA ! NAMO UTTAMASRIYE<br />

SVAHA! NAMAH SUSRIYE SVAHA 1 "OM Homage, sweet<br />

glory SVAHA 1 Homage, highest glory SVAHA ! Homage, splendid<br />

glory SVAHA I"<br />

This injunction has the power to increase the merit derived from the<br />

recitation <strong>of</strong> any verse that follows it; and so the monks continue by<br />

reciting (or singing) the following verses <strong>of</strong> homage to the guru and<br />

the Three Jewels, repeating each stanza three times:<br />

<strong>The</strong> body which is the gathering together <strong>of</strong> all Buddhas,<br />

whose inherent nature is the Bearer <strong>of</strong> the Vajra,<br />

the root <strong>of</strong> the Three Jewels:<br />

homage to the gurus!

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