Then, having recited this Hundred Syllable Mantra once, on the top of page 46 we see in the confession of our shortcomings, unwholesome deeds, and so forth, that we recognize these, acknowledge them, repudiate them or regret them, and make a resolution not to repeat them.
Request for Attainment
The is the request for the boon of the spiritual accomplishment. So here, on page 47, we're asking the blessings of the Dharma, that Tara bestow upon us the siddhis or spiritual attainments. This request is empowered by recitation of the Mantra at the top of page 47.
which is recited and brings about the fulfillment of the request.
Request for the Deities to Return
Next is the request that, after having invoked Green Tara, the Twenty-one Taras, and all enlightened beings, that having them appear in this way before us and giving these blessings, now they depart to their various Buddha Realms, their pure lands, but we ask them now that you are departing, don't just leave, but come again. This is the sort of thing any polite host or hostess would say to an honored guest when they leave, recognizing that they're going back to their own house, but please come again. This is said with sincerity, from the heart.
Dissolution
At the top of page 48 there is the meditation where it says that the deity and the nature of one's mind remain inseparable, remain in the equipoise of the innate sphere of truth. Here we have purified our obscurations, we have attained this understanding of the lack of inherent existence of all phenomena, and so we have this state of emptiness, which is empowered or motivated by great compassion. Our state of mind here is one that joins together great compassion, the compassion for all living beings without exception, and the wish for their ultimate happiness and liberation. This great compassion is joined with the realization of the lack of inherent, or true, existence in any phenomenon. This is the state of mind which is called the innate sphere of truth. In other words, this is the state of the enlightened being's mind. So we try to remain in this state at this point, to enter into it, or to hold this mediation for as long as we can, remain in this equipoise, this state of meditation.
Dedication
Arising out of this meditation, we conclude our practice with the dedication of merit. All of the merit we have generated through this extensive practice we dedicate, so that we and all living beings may attain this state of perfect peerless enlightenment characterized by Tara Herself. This is the ultimate purpose of the meditation, of the entire practice of Dharma. We dedicate all of the positive energy, the merit, that has arisen from all of these practices, we dedicate it to that supreme purpose of the ultimate enlightenment of all living beings.
The concluding aspect of the practice, then, is the prayer for auspiciousness. And auspiciousness in this context means that in this life, in all future lifetimes, may we never be separated from this connection with Green Tara. We recognize that she is the embodiment in the form of a beautiful goddess of all of the Buddhas and Bodhisattvas, and that from her come all auspicious things; that she is like a wish-granting jewel or an excellent vase. Of course, anyone who possesses a wish-granting jewel will immediately obtain whatever they wish for. The excellent vase is that from which, like a cornucopia, whatever you desire you can extract. Arya Tara, Green Tara, is like that. She is the true manifestation of the wish-fulfilling jewel and the excellent vase. She is the embodiment of the wisdom, compassion, and enlightened deeds of all Buddhas and Bodhisattvas.
Our final prayer is that, in this and all lifetimes, we may never be separated from Green Tara.
This has been a brief outline of the Green Tara practice, a brief explanation of it. An extensive one would be a lot longer. So you should understand this to be just a suggestion of the meaning. (This is the conclusion of the Commentary.)