The Daily Practice of

the Noble Wish-Fulfilling
Chakra (White Tara)
Called “The Attainment of Deathlessness”
© 2001 Friends of the Heart
Edition for individual practice
White Tara • Page i
History of this Sadhana
This White Tara practice was written by Jamgon Kongtrul
Lodro Thaye, the first Jamgon Kongtrul Rinpoche, who lived
1813-1899. Jamgon Kongtrul Rinpoche is one of the four
Regents of the Kagyu lineage of Tibetan Buddhism. The
sadhana is clearly based on (and quotes in some places) an
earlier, somewhat longer sadhana by the eighth Tai Situ
Rinpoche, who lived about 100 years earlier. It is likely Lodro
Thaye wrote this particular sadhana inspired by the need for
a shorter practice suitable for daily recitation in lay life.
Jamgon Kongtrul Lodro Thaye was one of the most famous
and revered masters of Tibetan Buddhism. Born in 1813, he
took on the responsibility of explaining and composing texts
that incorporated teachings from all the Tibetan Buddhist
traditions. These were all brought together in his Five
Treasuries of Knowledge. Because of this gigantic scholarly
work we have many teachings that would otherwise have
been lost to us. He died in 1899.
Given by the Ven. Kalu Rinpoche
to Catherine Rathbun
translated by Sonam Olbrecht
additional translation assistance from Ken McLeod
opening vows by Catherine Rathbun
line drawing of White Tara by Roy Brown
layout by Franca Leeson
Friends of the Heart ©2001
May all beings be happy!
White Tara • Page ii
I vow to celebrate life,
To promote what is good and wholesome,
To study the laws of Nature in depth,
To seek with eyes of increasing clear vision,
Holding that there is no difference between
my self and any other.
I will strive to help all beings who cross my path
To walk with them on Love’s journey from life to life,
Hand in hand to search with them through the
deep reaches of space,
Holding myself from final awakening until the
time of realization that all are one.
— Catherine Rathbun, 1983
A Vow for Living
A Bodhisattva’s Vow
White Tara • Page 1
OM SVASTI SIDDHI
I bow respectfully to the Deathless Noble Lady, the very thought of
whom defeats the threat of the Four Maras. In order to obtain the
excellent siddhi, the instructions for her daily practice ritual will now be
given.
At dawn or in the early part of the day, meditate on the descent of the
nectar of life, feeling yourself to be seated on a cushion of bliss and
contemplating the dharmas in a systematic way.
To Lama Mind, the gathering of all jewels, I go for Refuge,
And for the benefit of beings I aspire to attain
to the Wish-Fulfilling Chakra. (Recite three times)
Now I imagine that I become Tara, and from my heart-life
centre light radiates by which Noble Tara and her retinue are
invoked in space before me.
VAJRA SAMAJAH
Taking Refuge
Generating Merit
siddhi = spiritual powers
Chakra = wheel. “Wish-Fulfilling
Chakra” is an epithet for Tara.
bodhicitta (changchub) = The attitude of
loving-kindness and compassion toward
all beings; the aspiration to attain
enlightenment for the benefit of all
beings.
KUNCHOG SUMLA DA CHAB CHI
DI PA MIGE SO SOR SHE
DROWI GELA JEYI RANG
SANGYE CHANGCHUB YICHI
ZUNG.
SANGYE CHO DANG TSHOCHO LA
CHANGCHUB BARDU CHABSU CHI
RANGSHAN DON-NI RABDRUB
CHIR
CHANGCHUB SEM-NI CHEPAR JI.
CHANGCHUB CHOGI SEM-NI
CHEJI NE
SEMCHEN TAMCHE DAGI
DRONDU NYER
CHANGCHUB CHOCHO YI-ON
CHOPAR JI
DROLA PANCHIR SANGYE DRUB
PAR SHO.
To the Triple Gem I go for
Refuge,
And lay open unwholesome
states separately.
I rejoice in the unfolding of
all beings
And grasp the bodhicitta
with the mind.
To the Buddha, the Dharma
and the excellent Sangha
Until enlightenment is
realized, I go for Refuge.
I and others, for the sake of
the highest attainment
Will allow the bodhicitta to
arise.
As the mind of excellent
bodhi arises
All beings will I invite as
guests to the banquet.
Following the path of the
bodhisattva,
In order to benefit all beings,
may I realize Awakening.
The Four Maras are: obsession with
psycho-physical existence, with mortality,
with emotional disturbance, and with
entertainment.
White Tara • Page 2
Having recited this, imagine that Tara and her retinue are absorbed
into the heart centre, and rest without reference.
May all beings be happy
May they be apart from suffering and its causes,
May they never be without joy,
May they abide in great equanimity.
OM SUNYATA JÑANA VAJRA SVABHAVA ATMAKO HAM
From the energy of emptiness,
embodied in the reverberating sound of HUM
.
,
a protective circle of vajras appears around my body.
Rising up within this is an infinite palace of water crystal,
like a clear moonstone.
In its centre is a white lotus and a moon disk,
and on this seat stands a TAM
.
.
From this appears a white utpala flower adorned with a TAM
.
.
From this light streams forth to benefit self and others.
The light returns;
the flower transforms and gathers into the form of me myself
manifesting as Noble Tara, the colour of the moon.
I am peaceful and smiling with the grace and charm of youth.
Rays of light of five colours radiate from my body.
My brow, hands and feet are enhanced
with the seven eyes of wisdom.
My right hand is held in the excellent mudra of Bestowal and,
with the thumb and ring finger of the left hand,
I hold the stem of a white utpala flower to my heart.
White silks swirl about my upper body
and I wear a lower gown of five colours.
I wear ornaments embossed with jewels and pearls,
and blossoms of the water-born lotus adorn me.
Some of my hair is bound up on the top of my head;
the rest cascades freely.
With my back supported by the full moon,
I sit cross-legged in the vajra posture.
From my forehead, throat and heart,
the radiance of the letters
OM AH HUM
.
invoke the jñanasattva.
VAJRA SAMAJAH JAH HUM
.
BAM HOH
...and we merge together and become one.
Divine Abidings
Self-Arising Yoga
The “water-born lotus” indicates an
archetypal association with Neptune and
Venus, symbolizing depth mind and love.
VAJRA SAMAJAH invokes the deities.
JAH HUM BAM HOH causes them to
merge into oneself. The Jñanasattva,
usually translated as “wisdom-being”, is
the aspect of Tara called from the
buddha-realm, as distinct from the
commitment-being or “samayasattva”
imagined in front.


TAM
OM AH HUM
SUNYATA = emptiness
JÑANA = pristine awareness, original
wisdom
VAJRA = Tib. “dorje”, a symbol of
adamantine purity
SVABHAVA = literally “own-nature”, the
universal root essence
ATMAKO = from “atman”, meaning
Universal Consciousness or the Divine
element in humans
utpala = a peony
The five colours are: white,
yellow, red, green and blue
White Tara • Page 3
Again light emanates from my heart centre, invoking the
Dhyani Buddhas of the five lineages and their consorts, called
Devas.
“O Devas of Consecration,
pray bestow the full Wongkur on me.”
To this prayer, the Consecration Devas respond:
OM SARVA TATHAGATA ABHISHEKATA SAMAYA SRIYE HUM
.
With these words empowerment is bestowed.
My body becomes filled with amrit nectar and defilements
are purified.
Then the nectar overflows out of the top of my head,
forming into the Buddha Amitabha, lord of the lineage
family, adorning the crown of my head.
Finally emanated Devas make offerings to me:
OM ARYA TARE VAJRA
ARGHAM PADYAM PUSPE DHUPE ALOKE GENDHE NAIVIDYA
SHABDA
PRATICCHA AH HUM
.
SVAHA
...and they give praise saying:
“Laying their crowns at your lotus feet,
Devas and asuras pay homage to you.
To you, who liberate all from poverty,
To mother Tara, we bow down and give praise.”
In my heart centre is a lotus and moon,
and upon this lies an eight-spoked wheel.
At the centre of the wheel stands a TAM
.
.
Above is an OM, and below is a HA.
Between these, standing on the eight spokes of the wheel,
are the eight intermediate letters of the mantra,
TA RE TUT TA RE TU RE SVA,
starting in front and appearing clockwise, unmoving,
radiating and shining with the colour of the autumn moon.
OM TARE TUTTARE TURE SVAHA
Thus do the main practice, the repetition of the root mantra
Consecration
Mantra Yoga
The wheel lies horizontally,
the rim surrounding the body
Devas and asuras = In this context, these
terms refer to powerful beings living in
the realms of the gods and the titans.
The eight offerings are:
ARGHAM = water for drinking
PADYAM = water for washing
PUSPE = flowers
DHUPE = incense
ALOKE = light
GENDHE = scented water
NAIVIDYA = food
SHABDA = music
The autumn moon in Tibet is extremely
bright and clear, since the monsoons
have come and gone.

OM


TAM
Buddha Amitabha is a red figure, one of
the five Dhyani Buddhas. He appears as
a peaceful Buddha, red in colour, holding
a begging-bowl in his lap. The other four
are Vairocana (white), Ratnasambhava
(gold), Amoghasiddhi (green) and
Akshobhya (dark blue).
OM TA RE TUT TA RE TU RE SVA HA
· · ·



White Tara • Page 4
When doing the longevity practice:
Surrounding the TAM, dwelling between the OM and the HA,
stands the mantra, radiating light.
The light purifies the unwholesomeness of self and other,
increasing life and glory, making offerings to the Noble Ones
and gathering the grace-waves of the essence of the flow and
support of life.
Then the light collects and is absorbed back into my being
And I thereby gain life, wisdom and the supreme attainments.
OM TARE TUTTARE TURE
MAMA AYUH PUNYE JÑANA PUSTIM KURU SVAHA
For preservation of life in daily practice mainly repeat this long mantra.
Sometimes also recite this prayer to the Lord Amitabha:
“O Guru Amitabha, lord of my lineage family,
Pray bestow the empowerment of deathless life.”
My prayer and devotion moves the heart-mind of Amitabha.
Light from his heart gathers in the pure life-essence
of the flow and support beyond the world.
It enters the begging bowl in his lap and churns and boils,
finally overflowing.
As it descends, my body becomes filled with deathless amrit
nectar.
(With that visualization, repeat:)
OM TARE TUTTARE TURE
MAMA AYUH PUNYE JÑANA PUSTIM KURU SVAHA
Finally the world of samsara and all beings within it
dissolve into light.
Both I and the TAM dissolve and merge
into the unimaginable clear light of Mahamudra.
Then I appear again in the form of Noble Tara,
adorned with the three seed syllables OM AH HUM.
Understand that all things are the play of the deity,
mantra and wisdom mind.
Long-Life Practice
The Vanishing
The mantras are based on Sanskrit
words. The extra words in the long
mantra carry these meanings:
MAMA = (refers to oneself)
AYUH = life
PUNYE = merit
JÑANA = pristine awareness; original
wisdom
PUSTIM KURU = attain.
Flow and support of life: literally,
“animate and inanimate”.
The Reappearing


·

· · ·· ≠- Ω ·- ·


RAM YAM KAM
In the vast jewelled receptacle of the heart
the three seed syllables dissolve into light
and the limitless torma of heart-mind transforms into the
ocean of amrit nectar.
OM AH HUM
.
(Three times)
Then, light from my heart-life centre invokes the Jetsun-ma
and her retinue in the space in front.
VAJRA SAMAJAH PADMA KAMALAYA STVAM
Offer the torma by reciting this three times.
OM TARE TUTTARE SAPARIVARA IDAM BALINGTA
KHA KHA KHAHI KHAHI
Present the eight offerings:
OM ARYA TARA VAJRA
ARGHAM PADYAM PUSPE DHUPE ALOKE
GANDHE NAIVIDYA SABDA
PRATICCHA AH HUM SVAHA
Then recite:
With TARE you liberate beings from samsara.
With TUTTARE you liberate from the Eight Fears.
With TURE you liberate from sickness.
To you, O Mother, I bow down and give praise.
In this way give praise.
Now the Noble Lady, the victors, and their offspring accept
and eat the torma.
“Pray preserve and protect me, and grant me your grace
waves,
That my dharma practice may continue for a long time.
And pray grant the supreme and common attainments.”
White Tara • Page 5
The Torma Offering
VAJRA SAMAJAH invokes the deities.
PADMA KAMALAYA STVAM invites them
to abide a while.
Jetsun-ma = Holy One
The “Noble Lady” is Tara. The “victors”
are the Buddhas, who have conquered
ignorance and awakened. Their
“offspring” are bodhisattvas who have
aroused bodhicitta and are working to
awaken for the benefit of all sentience.
The attainments or “siddhi” are the fruits
of spritual training. The two kinds
referred to are the “common” or lower
and merely psychic, and the “supreme”
or higher attainments available only to
those who have grasped the essential
emptiness of all phenomena.
White Tara • Page 6
Then reciting the hundred-syllable mantra, confess all faults, errors of
ceremony, and lapses of attention.
OM VAJRA SATTVA ..... etc.
If there is no image present, let the Devas depart with:
VAJRA MUH
If there is an image, invite the deity to dwell therein, and to dwell
within you with:
OM SUPRATISHTHA VAJRAYE SVAHA
By this wholesome action, may I and others and all beings
Attain to the Prajnaparamita, the Mother of all Buddhas.
In all future lifetimes, may I be held in the embrace
Of Noble Tara, and may there be auspicious blessings
For the increase of life and wisdom.
TASHI SHOG!
May any merit which has been raised here, for the good and
the wholesome, be shared forth now to help all beings who
are suffering.
May the lama live long,
May her good health increase,
May her dharma activity flourish.
May all who encounter this sadhana, according to the tradition of Jomo
[Atisha], of her whose blessing in the increase of life is quicker than
that of all other supreme, excellent deities, attain the supreme.
This daily practice of the Noble One was written at the exhortation of
the dakini of family Pema Tsemang Talmo (which she accompanied with
auspicious divine materials) by Lödrö Taye on the excellent occasion of
the accomplishment of the second delight during the waxing moon of
the month of miracles at the heart of Deviboti, Tabtengatsal. May
virtue and well-being increase.
Confession and Dismissal
Dedication
Merit Sharing
“Prajnaparamita” or “Perfection of
Wisdom” is another epithet for Tara. It is
also the name of an important Buddhist
sutra.
If you do not know the 100-syllable
mantra, you may recite “OM VAJRA
SATTVA HUNG” three times.
Long Life Prayer for the Lama
Long life prayers for the lama — usually
much longer and more elaborate than
this one — are always an integral part of
Tibetan dharma practice and must be
performed at the end of every session.

These were all brought together in his Five Treasuries of Knowledge. Because of this gigantic scholarly work we have many teachings that would otherwise have been lost to us. Given by the Ven. Jamgon Kongtrul Rinpoche is one of the four Regents of the Kagyu lineage of Tibetan Buddhism. who lived about 100 years earlier. Born in 1813. somewhat longer sadhana by the eighth Tai Situ Rinpoche. who lived 1813-1899.History of this Sadhana This White Tara practice was written by Jamgon Kongtrul Lodro Thaye. Jamgon Kongtrul Lodro Thaye was one of the most famous and revered masters of Tibetan Buddhism. It is likely Lodro Thaye wrote this particular sadhana inspired by the need for a shorter practice suitable for daily recitation in lay life. He died in 1899. Kalu Rinpoche to Catherine Rathbun translated by Sonam Olbrecht additional translation assistance from Ken McLeod opening vows by Catherine Rathbun line drawing of White Tara by Roy Brown layout by Franca Leeson Friends of the Heart ©2001 May all beings be happy! White Tara • Page i . he took on the responsibility of explaining and composing texts that incorporated teachings from all the Tibetan Buddhist traditions. the first Jamgon Kongtrul Rinpoche. The sadhana is clearly based on (and quotes in some places) an earlier.

A Vow for Living I vow to celebrate life. To study the laws of Nature in depth. 1983 White Tara • Page ii . A Bodhisattva’s Vow I will strive to help all beings who cross my path To walk with them on Love’s journey from life to life. Hand in hand to search with them through the deep reaches of space. To promote what is good and wholesome. To seek with eyes of increasing clear vision. Holding myself from final awakening until the time of realization that all are one. — Catherine Rathbun. Holding that there is no difference between my self and any other.

As the mind of excellent bodhi arises All beings will I invite as guests to the banquet. At dawn or in the early part of the day. and from my heart-life centre light radiates by which Noble Tara and her retinue are invoked in space before me. and with entertainment. I bow respectfully to the Deathless Noble Lady. with emotional disturbance. meditate on the descent of the nectar of life. In order to benefit all beings. Following the path of the bodhisattva. And for the benefit of beings I aspire to attain to the Wish-Fulfilling Chakra. I rejoice in the unfolding of all beings And grasp the bodhicitta with the mind. To the Triple Gem I go for Refuge. the instructions for her daily practice ritual will now be given. And lay open unwholesome states separately. CHANGCHUB CHOGI SEM-NI CHEJI NE SEMCHEN TAMCHE DAGI DRONDU NYER CHANGCHUB CHOCHO YI-ON CHOPAR JI DROLA PANCHIR SANGYE DRUB PAR SHO. In order to obtain the excellent siddhi. I and others. the very thought of whom defeats the threat of the Four Maras. the Dharma and the excellent Sangha Until enlightenment is realized. for the sake of the highest attainment Will allow the bodhicitta to arise. To the Buddha. VAJRA SAMAJAH Generating Merit KUNCHOG SUMLA DA CHAB CHI DI PA MIGE SO SOR SHE DROWI GELA JEYI RANG bodhicitta (changchub) = The attitude of loving-kindness and compassion toward all beings. Taking Refuge Chakra = wheel. feeling yourself to be seated on a cushion of bliss and contemplating the dharmas in a systematic way. the aspiration to attain enlightenment for the benefit of all beings. I go for Refuge. “Wish-Fulfilling Chakra” is an epithet for Tara. SANGYE CHO DANG TSHOCHO LA CHANGCHUB BARDU CHABSU CHI RANGSHAN DON-NI RABDRUB CHIR CHANGCHUB SEM-NI CHEPAR JI. may I realize Awakening. I go for Refuge. To Lama Mind. (Recite three times) Now I imagine that I become Tara. SANGYE CHANGCHUB YICHI ZUNG.OM SVASTI SIDDHI siddhi = spiritual powers The Four Maras are: obsession with psycho-physical existence. with mortality. the gathering of all jewels. White Tara • Page 1 .

and on this seat stands a TAM . . White silks swirl about my upper body and I wear a lower gown of five colours. The light returns. My right hand is held in the excellent mudra of Bestowal and. . embodied in the reverberating sound of HUM . a symbol of adamantine purity SVABHAVA = literally “own-nature”. green and blue o+Ω TAM The “water-born lotus” indicates an archetypal association with Neptune and Venus. throat and heart. My brow. yellow.and we merge together and become one. Divine Abidings May May May May all beings be happy they be apart from suffering and its causes. imagine that Tara and her retinue are absorbed into the heart centre.Having recited this. The five colours are: white. I sit cross-legged in the vajra posture. From this appears a white utpala flower adorned with a TAM . with the thumb and ring finger of the left hand. the rest cascades freely. Rising up within this is an infinite palace of water crystal. White Tara • Page 2 . I hold the stem of a white utpala flower to my heart.. Rays of light of five colours radiate from my body. The Jñanasattva. From this light streams forth to benefit self and others. the universal root essence ATMAKO = from “atman”. . . Some of my hair is bound up on the top of my head. and blossoms of the water-born lotus adorn me. . the radiance of the letters OM AH HUM invoke the jñanasattva. With my back supported by the full moon. red. . Self-Arising Yoga SUNYATA = emptiness JÑANA = pristine awareness. like a clear moonstone. as distinct from the commitment-being or “samayasattva” imagined in front. “dorje”.. symbolizing depth mind and love. usually translated as “wisdom-being”. is the aspect of Tara called from the buddha-realm. they never be without joy.Z P OM AH HUM VAJRA SAMAJAH invokes the deities. meaning Universal Consciousness or the Divine element in humans utpala = a peony OM SUNYATA JÑANA VAJRA SVABHAVA ATMAKO HAM From the energy of emptiness. original wisdom VAJRA = Tib. hands and feet are enhanced with the seven eyes of wisdom.±· . I am peaceful and smiling with the grace and charm of youth. In its centre is a white lotus and a moon disk. they abide in great equanimity. From my forehead. JAH HUM BAM HOH causes them to merge into oneself. the colour of the moon. and rest without reference. the flower transforms and gathers into the form of me myself manifesting as Noble Tara. I wear ornaments embossed with jewels and pearls. VAJRA SAMAJAH JAH HUM BAM HOH . a protective circle of vajras appears around my body.

Amoghasiddhi (green) and Akshobhya (dark blue). With these words empowerment is bestowed. The eight offerings are: ARGHAM = water for drinking PADYAM = water for washing PUSPE = flowers DHUPE = incense ALOKE = light GENDHE = scented water NAIVIDYA = food SHABDA = music Devas and asuras = In this context. OM TARE TUTTARE TURE SVAHA Thus do the main practice. since the monsoons have come and gone. the Consecration Devas respond: Buddha Amitabha is a red figure. Mantra Yoga The wheel lies horizontally.” To this prayer. adorning the crown of my head.±· o c* o%o o c* o% c* nKΩ mΩ OM TA RE TUT TA RE TU RE SVA White Tara • Page 3 . My body becomes filled with amrit nectar and defilements are purified. To mother Tara. TA RE TUT TA RE TU RE SVA. called Devas. who liberate all from poverty. standing on the eight spokes of the wheel. Above is an OM. He appears as a peaceful Buddha. the rim surrounding the body The autumn moon in Tibet is extremely bright and clear. and below is a HA. unmoving. the repetition of the root mantra . The other four are Vairocana (white).and they give praise saying: “Laying their crowns at your lotus feet. . To you. OM SARVA TATHAGATA ABHISHEKATA SAMAYA SRIYE HUM .Consecration Again light emanates from my heart centre. and upon this lies an eight-spoked wheel. Ratnasambhava (gold). radiating and shining with the colour of the autumn moon. these terms refer to powerful beings living in the realms of the gods and the titans. Devas and asuras pay homage to you. pray bestow the full Wongkur on me. invoking the Dhyani Buddhas of the five lineages and their consorts. holding a begging-bowl in his lap. starting in front and appearing clockwise. forming into the Buddha Amitabha. one of the five Dhyani Buddhas.” In my heart centre is a lotus and moon.±· o+Ω OM TAM HA . we bow down and give praise. “O Devas of Consecration. Finally emanated Devas make offerings to me: OM ARYA TARE VAJRA ARGHAM PADYAM PUSPE DHUPE ALOKE GENDHE NAIVIDYA SHABDA PRATICCHA AH HUM SVAHA . Between these. Then the nectar overflows out of the top of my head. .. At the centre of the wheel stands a TAM. are the eight intermediate letters of the mantra.. red in colour. lord of the lineage family.

The extra words in the long mantra carry these meanings: MAMA = (refers to oneself) AYUH = life PUNYE = merit JÑANA = pristine awareness. Surrounding the TAM. original wisdom PUSTIM KURU = attain. finally overflowing. mantra and wisdom mind. adorned with the three seed syllables OM AH HUM. increasing life and glory. It enters the begging bowl in his lap and churns and boils. Pray bestow the empowerment of deathless life. “O Guru Amitabha. “animate and inanimate”. wisdom and the supreme attainments. lord of my lineage family. Then I appear again in the form of Noble Tara. my body becomes filled with deathless amrit nectar. The Reappearing White Tara • Page 4 . OM TARE TUTTARE TURE MAMA AYUH PUNYE JÑANA PUSTIM KURU SVAHA For preservation of life in daily practice mainly repeat this long mantra. Then the light collects and is absorbed back into my being And I thereby gain life. Both I and the TAM dissolve and merge into the unimaginable clear light of Mahamudra. Light from his heart gathers in the pure life-essence of the flow and support beyond the world.Long-Life Practice When doing the longevity practice: Flow and support of life: literally. Understand that all things are the play of the deity. The light purifies the unwholesomeness of self and other. stands the mantra. repeat:) OM TARE TUTTARE TURE MAMA AYUH PUNYE JÑANA PUSTIM KURU SVAHA . Sometimes also recite this prayer to the Lord Amitabha: The mantras are based on Sanskrit words. As it descends. making offerings to the Noble Ones and gathering the grace-waves of the essence of the flow and support of life. (With that visualization.” My prayer and devotion moves the heart-mind of Amitabha.±-· oΩ-c*-o%OΩø-c*-o%-c*-f-fZ-. dwelling between the OM and the HA.Z-x$≠a$ï-* JI-Ω ]-a$>-Ü£ q%-c$-nKΩ-mΩ The Vanishing Finally the world of samsara and all beings within it dissolve into light. radiating light.

Offer the torma by reciting this three times. That my dharma practice may continue for a long time.” The attainments or “siddhi” are the fruits of spritual training. The “Noble Lady” is Tara. PADMA KAMALAYA STVAM invites them to abide a while. OM TARE TUTTARE SAPARIVARA IDAM BALINGTA KHA KHA KHAHI KHAHI Present the eight offerings: OM ARYA TARA VAJRA ARGHAM PADYAM PUSPE DHUPE ALOKE GANDHE NAIVIDYA SABDA PRATICCHA AH HUM SVAHA Then recite: With TARE you liberate beings from samsara. Their “offspring” are bodhisattvas who have aroused bodhicitta and are working to awaken for the benefit of all sentience. In this way give praise. O Mother. The “victors” are the Buddhas. and their offspring accept and eat the torma. With TUTTARE you liberate from the Eight Fears.The Torma Offering RAM YAM KAM In the vast jewelled receptacle of the heart the three seed syllables dissolve into light and the limitless torma of heart-mind transforms into the ocean of amrit nectar. Jetsun-ma = Holy One (Three times) Then. White Tara • Page 5 . With TURE you liberate from sickness. who have conquered ignorance and awakened. OM AH HUM . To you. and the “supreme” or higher attainments available only to those who have grasped the essential emptiness of all phenomena. “Pray preserve and protect me. VAJRA SAMAJAH PADMA KAMALAYA STVAM VAJRA SAMAJAH invokes the deities. And pray grant the supreme and common attainments. Now the Noble Lady. I bow down and give praise. light from my heart-life centre invokes the Jetsun-ma and her retinue in the space in front. The two kinds referred to are the “common” or lower and merely psychic. the victors. and grant me your grace waves.

excellent deities. you may recite “OM VAJRA SATTVA HUNG” three times.Confession and Dismissal If you do not know the 100-syllable mantra. according to the tradition of Jomo [Atisha]. May all who encounter this sadhana. If there is no image present. attain the supreme. let the Devas depart with: VAJRA MUH If there is an image. confess all faults. It is also the name of an important Buddhist sutra. be shared forth now to help all beings who are suffering. for the good and the wholesome.. May her dharma activity flourish. the Mother of all Buddhas. May her good health increase. etc. and may there be auspicious blessings For the increase of life and wisdom. This daily practice of the Noble One was written at the exhortation of the dakini of family Pema Tsemang Talmo (which she accompanied with auspicious divine materials) by Lödrö Taye on the excellent occasion of the accomplishment of the second delight during the waxing moon of the month of miracles at the heart of Deviboti. may I and others and all beings Attain to the Prajnaparamita. By this wholesome action. Then reciting the hundred-syllable mantra. may I be held in the embrace Of Noble Tara. Long Life Prayer for the Lama Long life prayers for the lama — usually much longer and more elaborate than this one — are always an integral part of Tibetan dharma practice and must be performed at the end of every session. TASHI SHOG! Merit Sharing May any merit which has been raised here. May the lama live long.. errors of ceremony. May virtue and well-being increase. In all future lifetimes. White Tara • Page 6 .. invite the deity to dwell therein.. Tabtengatsal. and to dwell within you with: OM SUPRATISHTHA VAJRAYE SVAHA Dedication “Prajnaparamita” or “Perfection of Wisdom” is another epithet for Tara. and lapses of attention. of her whose blessing in the increase of life is quicker than that of all other supreme. OM VAJRA SATTVA .

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