Kurukulla Empowerment and Vase Practice – Second Session, Singapore, September 10, 2025

Everyone knows we are going to practice the Tara Dharma. Practicing Tara is very common in Mahayana Buddhism; this practice is not a recent development, but has a long history—passed down from the time of Nagarjuna to the present day. Tara has countless emanations, appearing to benefit sentient beings, with diverse forms and colors. Some appear as protectors, some as peaceful forms, some as wrathful forms, and there is even an emanation known as “the life-threatening Tara.”

Everyone should understand that the Tara we are practicing now is actually an emanation of Avalokiteshvara. Avalokiteshvara is familiar to everyone; both Avalokiteshvara and Tara belong to the Lotus Family of deities, both are manifestations of Amitabha Buddha’s wisdom, and are manifestations of Amitabha Buddha’s compassion. Today, when we practice Tara, we should make the same vows as Tara; this will make it easier to resonate with Tara and receive her blessings.

When practicing, we should think: How did Avalokiteshvara make vows to benefit sentient beings in the past? Today, I also want to follow in the footsteps of Avalokiteshvara and all Buddhas and Bodhisattvas, generating the same Bodhicitta. When Tara manifested as Tara to liberate all sentient beings, what vows did she make? We should also make the same vows. With such aspiration, we possess the fundamental conditions for practicing this Dharma.

Tara manifested as a dakini to liberate sentient beings. “Liberation” has two levels of meaning: one is to counteract the negative thoughts that constantly arise in our minds, using right view and the power of mantras to subdue and correct our mindstream—this is called “external liberation.” Because we generate countless discriminating thoughts every day, our minds are filled with afflictions. Although everyone hopes that afflictions will disappear, and no one wants their mind to be occupied by afflictions, wishing alone is not enough.

So how do we counteract them? There are three forces that can help us:

First is the power of theory. By studying the correct view of Buddhism and understanding the principles, afflictions will decrease. For example, in practicing impermanence, everyone has experienced impermanence and can understand it theoretically, but it is difficult to truly practice it when encountering real-life situations. This is because the power of theory alone is limited.

Second is the power of meditation. Through diligent practice, as one develops a certain level of meditative concentration, discursive thoughts and afflictions naturally decrease. This is a direct method for counteracting afflictions.

Thirdly, there is the power of aspiration. We rely on the power of the aspirations of Buddhas and Bodhisattvas, and the blessings of mantras, to purify our afflictions and make our minds purer. This is like a diabetic patient who knows sweets are harmful but finds it difficult to control their cravings. However, if sweets are placed out of sight or labeled “harmful to health,” seeing them will remind them not to eat them. This is a kind of external reminder.

The power of meditative concentration is like keeping the body in a state of fullness, naturally eliminating the desire for sweets. When our mind rests in the meditation of visualizing the deity and contemplating emptiness, it is less likely to generate deluded thoughts, and habitual tendencies are less likely to arise.

Therefore, when practicing, we should earnestly visualize the deity and loudly recite mantras. Why do we do this? It is to forcibly stop the scattered mind and focus it on mindfulness. As long as the mind rests on mindfulness, that is meditation. Meditation has two types: formless meditation and formless meditation. Focusing the mind on Buddha images, Buddha’s virtues, mantras, and Buddhist teachings—these are all forms of meditative absorption.

Vajrayana rituals and visualizations are usually quite complex; try to visualize according to the ritual as much as possible. The mind is like a mischievous child; it’s impossible to stop it from playing, but you must guide it to play beneficial games. Similarly, our mind needs virtuous objects of meditation—give it proper visualization, let it contemplate wholesome qualities, and the mind will naturally settle down.

During visualization, clearly visualize everything from the external mandala, the deity’s body color, ornaments, posture, and mudras, to the inner wisdom and nature of mind. Expand from the subtle to the entire Dharmadhatu, and then bring it back to your own mind. Continuously practicing this is “meditative absorption in motion.” Although the mind is in motion, it is in the form of wholesome thoughts, the opposite of habitual tendencies and afflictions, thus purifying our mindstream.

For example, when visualizing Red Tara, her pure red, transparent form is completely different from the impure image we habitually perceive; Green Tara’s four arms also transcend our attachment to “two hands.” Each deity’s manifestation has its purpose in counteracting specific afflictions.

In actual practice, we can choose different methods of concentration according to our own capacity: sometimes contemplating the virtues of the Three Jewels with a prayerful mind; sometimes remembering the kindness of all beings with a compassionate mind; sometimes abiding in pure view with a wisdom mind; sometimes focusing on the mantra wheel or seed syllable; sometimes focusing on the sound of the mantra. These are all forms of meditation.

Therefore, although we may only practice for half an hour or an hour, this time is extremely precious. Think about how, from morning till night, our minds are mostly aligned with afflictions, rarely having the opportunity to counteract them. But when practicing, we generate bodhicitta and a pure mind; all our practice is for purifying afflictions, enhancing our practice, and benefiting all beings.

I hope everyone can concentrate wholeheartedly and practice diligently. Now let us begin: relax your body, breathe naturally, calm and open your mind, and with a pure heart pray for the blessings of the lineage masters to generate all wisdom.