(By Tsem Rinpoche)

In the language of ancient India (Sanskrit), Tara literally means ‘Savioress’. She is a female Buddha with a particularly long history of being worshipped by many great Indian and Tibetan masters.

The practice of Tara originally descended from ancient India during the time of the great Indian Buddhist institutions. In the monasteries and temples of Bodhgaya, Nalanda, Varanasi (Sarnath Park) and numerous other sites of Northern India, one can find numerous images of Tara still surviving. Within Tibet itself, Tara in all her manifestations is found virtually in every major shrine and monastery. Many of these ancient images have shown many miraculous signs in the past to many great masters. These bear testament to the popularity of the worship of Tara.

Within Hinduism, Tara is also worshipped in her wrathful form as one of the ten Mahavidyas of the goddess Durga. It is likely that the Hindu Mahavidya Tara was historically derived from the Buddhist Tara but Hindus incorporated her wrathful manifestation into the Hindu pantheon.

The earliest known image of Tara can be found today on the walls of Cave 6 within the rock-cut Buddhist monastic complex of the Ellora Caves in Maharashtra (7th century CE). According to archaeology, the worship of Tara was established during the early period of the Pala Empire in Northeastern India (8th century CE).

The wall relief carving of Tara in the Ellora Caves dates to the 7th Century. This is the earliest known image of Tara.

Praise to the Twenty-One Taras

The twenty-one Taras according to Lama Atisha's tradition where all 21 Taras are visualized as the same Tara but in different colors and with slight variations of facial expressions, gestures, attributes and specialities. Click on the image to enlarge.

Scripturally, the earliest text on Tara is the ancient Praise to the Twenty-One Taras which is included within the Kangyur (the collection of the spoken words of the Buddha). Therefore, it is evident that this praise was originally spoken by Buddha Shakyamuni himself and was later recorded down by one of his disciples from memory. Each of the twenty-one Taras that the Buddha specifically named within the praise actually corresponds to a particular emanation of Tara. Each of these emanations possesses a different aspect of the same female Buddha Tara.

Even the color of each Tara represents the type of activity that the particular Tara embodies. Green Tara represents swift activity and the embodiment of all the other activities, White Tara represents pacification of diseases and longevity, Yellow Tara represents increase and abundance in inner and outer wealth, Red Tara represents the activity of control and power while Blue or Black Tara represents wrathful activity.

Within Tibet, two Indian traditions of the Twenty-One Taras have been disseminated. One tradition stems from the great master Dipamkara Srijnana Atisha who travelled to Tibet to teach. Another was from an older lineage stemming from the Mahasiddha Suryagupta.

The twenty-one Taras according to the Suryagupta lineage. In this lineage, each of the twenty-one Taras manifests in different forms with different numbers of faces, arms, and widely differing gestures and attributes. Click the image to enlarge.

Both traditions are valid and have their own authentic lineage lamas, sadhanas, corresponding mantras and also completely different iconography for each of the twenty-one Taras. The Suryagupta lineage of twenty-one Taras is older and, generally, has more complicated iconography based on the visions of the Mahasiddha Suryagupta.

The entire practice of Atisha’s twenty-one Taras is traditionally bestowed in a single initiation.  On the other hand, Suryagupta’s twenty-one Taras are bestowed an initiation for each of the deities not including the main form of Green Tara. Hence, there are twenty-two initiations included in the Suryagupta lineage of the twenty-one Taras.

The Tara-siddha Suryagupta

Very little is known of the Tara-siddha Suryagupta who is also known by the name of Ravigupta. This siddha received the practice of the twenty-one Taras directly from Tara herself. He is called the Tara-siddha because his main practice was Tara and he gained his attainments through Tara.

Suryagupta was born in Kashmir and was reputed to have built up to twelve Dharma centers between Kashmir and Magadha (India). His first guru was the famous master Nagamitra. He was said to have practiced Tara for the last seven lifetimes prior to that lifetime.

According to the Tibetan scholar-translator Taranatha, Suryagupta lived during the time of Chandrakirti, Chandragomin, Shantideva, Acharya Dharmapala (better known as the Mahasiddha Virupa) and so forth.  According to one source, Suryagupta’s connection with Tara began at a famous temple in Kashmir. The image of Tara at this temple was famous during that time for being endowed with miraculous powers. Lepers who came from all over to worship at this shrine were said to have been cured of their ailments. At that time, the Acharya Suryagupta was a great scholar steeped in the knowledge of the five sciences. He was particularly noted to be an adept in Tantra as well. He caught leprosy and so, he traveled to the temple and built a meditational hut to the West of that shrine propitiating Tara.

After three months of intense practice, Tara appeared to him and asked, “What is your wish?” And the Acharya requested to be healed of leprosy. Tara granted his request but left him with a small sore on his forehead.  The Acharya realized this and asked, “What was the reason for not curing the sore on my forehead?”

Tara replied, “You were once a hunter in a previous life, you killed many animals and you even set fire to a forest as well. Consequently, you had to take rebirth in hell for 500 rebirths and this is your last rebirth. That sore is the last vestige of the karma of killing.” After that Tara bestowed an initiation on the Acharya and gave him a sadhana, which was accompanied by some verses of praise. Tara proclaimed, “Whomever practices this sadhana, I shall grant siddhis (spiritual attainments).”   

The Heroic Red Tara

Pravira Tara (Tibetan: Rab tu dpa’ ba’i Sgrol ma) or the Heroic Tara is the first of the twenty-one Taras featured in the Suryagupta lineage. Therefore, this Tara corresponds to the first verse of the Praise to the Twenty-One Taras, which is called ‘Praising Tara according to Her History’.

Homage to Tara, The Swift One, The Heroine,
Whose eyes are like a flash of lightning,
Who arose from the opening of a lotus,
Born from the tears of the Protector of the Three Worlds.

The first verse pays homage to Tara for her qualities of swiftness as she is sometimes called the activities of all the Buddhas. It is said that if one takes heartfelt refuge in Tara, one does not need a Dharma Protector as Tara’s blessings and protection are swift enough to eliminate outer and inner obstacles.

She is praised as a heroine, which means that she has ‘conquered’ herself, which is an epithet for a fully awakened Buddha.

She has the sight of a Buddha, which means that she is able to see into the past, present and future simultaneously.  In seeing, she comes swiftly to one’s aid ‘like a flash of lightning’. The later part of the verse refers to a legend that Tara was born from a lotus that grew from the tears of the Bodhisattva of Compassion, Avalokiteshvara, who is also known as the Protector of the Three Worlds – form, formless and desire. The tri-cosmic realms here refer to different plains of existence that the Buddha had described in his teachings.

According to legend, the Bodhisattva Avalokiteshvara once contemplated the sufferings of beings in the lower realms and attempted to use his powers to remove them from suffering. However, he soon realized that as soon as suffering beings were removed, more beings took rebirth to replace those that were removed. It was apparent that there were no fewer suffering beings than when he first started.

The great Bodhisattva soon realized the futility of rescuing beings in this manner and wept great tears of sorrow. A beautiful lotus bloomed from the tears of the Bodhisattva and within the lotus stood Tara. She comforted the Bodhisattva and vowed to assist Avalokiteshvara in benefitting sentient beings. Thus, the first verse calls to mind this creation story of Tara and this verse also corresponds to the Heroic Tara.

Those who are engaging in the sadhana or practice of the 8-armed Red Tara will be able to turn back the power of others. This Tara is red in color which corresponds with the activity of control. In the case of this specific red Tara, one gains the ability to deflect the negative influence of harmful individuals with authority or influence. This practice can generate the merits to successfully negotiate worldly dealings in the legal and business fields, or in the administration of a secular organization. This Tara can also be propitiated to help one subjugate difficult individuals who pose obstacles to our practice or our work to spread the Dharma.

Iconography of the Heroic Tara

We visualize Heroic Red Tara and the details of her iconography during our practice to plant powerful blessings of Tara in our mind stream. Her iconography can be slightly complicated for some people and therefore, having a statue, a thangka or a drawing would be helpful to aid in one’s visualization. Below are general explanations of the meaning of her gestures (mudras) and the implements that she carries. Her eight arms carry the following implements:

Vajra and Bell in the Mudra of Joy – The vajra represents method or compassion and the bell represents the realization of Emptiness. It is explained that one would not be able to identify where the sound of the bell comes from and where it goes. This is often used as an analogy for the Emptiness of inherent existence. Tara carries both implements crossed above her head in what is known as the joy of Dharma. Joy is described in the text as a quality of a Bodhisattva’s perseverance in benefiting sentient beings.

Bow and Arrow – The bow held in the left wisdom hand and the arrow held with the right hand of method or compassion combines to ‘project’ skillful means. Thus, they collectively represent Tara’s skillful means or her ability to use our situation to liberate us and bring swift attainments.

Dharma Wheel – The Dharma wheel represents the Buddha’s teachings and also the spiritual authority of a chakravartin or a universal monarch. Thus, Tara wielding the Dharma wheel signifies her dominion over all beings.

Conch Shell – The conch shell was used as a horn trumpet in ancient times to proclaim the Dharma throughout the land where the conch shell is blown. This signifies the spread of the Dharma, the subjugation of ignorance and the victory of Buddha’s teachings.

Wisdom Sword – The wisdom sword is a blade of wisdom that signifies the ability of Tara to cut through our negative karma, obstacles and ignorance.

Vajra Noose – The vajra noose represents the binding of all harmful beings and obstacles that harm our spiritual practice. On an inner level, the noose represents the ensnaring of the ego and the binding of Tara’s higher wisdom.

The Sadhana of the Heroic Red Tara  

The following is the sadhana of Heroic Red Tara according to the lineage of Suryagupta. At the beginning of each section is a commentary, which is not to be recited but to be read prior to engaging in the practice. The commentary includes explanations of the section as well as a guide to any visualizations that need to be done. 

REFUGE

[Buddhist refuge is the spiritual reliance upon the Three Jewels as a foundation for higher teachings and practices. The Three Jewels consist of the Buddha, Dharma (the teachings) and Sangha (the spiritual assembly). The Guru is included because the Guru is the inspiration for our faith in the Buddha, the channel through which we receive instructions and teachings in the Dharma that transforms our lives, and the gateway to an entire spiritual community of monastics and lay practitioners who continue to bless us with inspiration. So, when we recite the refuge formula, we invoke the blessings of the Three Jewels to empower our practice.]

Taking Refuge

NAMO GURU BEH 
NAMO BUDDHA YA 
NAMO DHARMA YA 
NAMO SANGHA YA 
(Repeat 3x)

I take refuge in the Guru 
I take refuge in the Buddha 
I take refuge in the Dharma 
I take refuge in the Sangha 
(Repeat 3x)

Generating Bodhicitta

SANG GYE CHO DANG TSOG KYI CHOG NAM LA 
JANG CHUB BAR DU DAG NI KYAB SU CHI 
DAG GI JIN SOK GYI PAY SO NAM KYI 
DRO LA PAN CHIR SANG GYE DRUB PAR SHOG 
(Repeat 3x)

I take refuge until I am enlightened in the Buddhas, the Dharma and the Sangha. 
By the positive potential I create by practising generosity 
And the other far-reaching attitudes, 
May I attain Buddhahood in order to benefit all sentient beings. 
(Repeat 3x)

JE TSONGKHAPA’S GURU YOGA (GADEN LHAGYAMA)

[We visualize Lama Tsongkhapa and our Guru as one while reciting the Guru Yoga and Migtsema. This taps into the merits and blessings of the lineage so that our practice of Red Tara becomes successful.]

Invocation

GA-DEN HLA-JI NGON-JYI THUG-KA NEY 
RAP-KAR SHO-SAR PUNG-DEE CHU-DZIN TSER 
CHO-KYI GYEL-PO KUN-CHEN LOZANG DRAG 
SEY-DANG CHE-PA NE-DIR SHEG-SU SOL

From the heart of the Lord of the Gaden devas (Maitreya Buddha) emerges a brilliant white cloud, 
Like a great mass of fresh yoghurt. 
Atop sits Tsongkhapa all knowing, King of Dharma; 
We request your coming to this place along with your great disciples.

Requesting to Stay

DUN-JYI NAM-KHAR SING-TI PEE-DEE TENG 
JE-TSUN LA-MA JYEH-PI DZUM-KAR CHYEN 
DAG-LO DE-PE SO-NAM SHING-CHOG TU 
TAN-PA JYEH-SHIR KAL-DJAR JUG-SU SOL

My Lord Guru is seated before me upon a lion-throne, lotus and moon cushion. 
His body is white and he smiles blissfully. 
Please remain many eons and serve as the great merit field for the growth of my mind’s faith, 
And for the increase of Lord Buddha’s teachings.

Prostration and Praise

SHE-JYEH CHON-KUN JAL-WEY LO-DO THUG 
KAL-ZANG NA-WEY JYIN-JUR LIK-SHEY SUNG 
DRAG-PI PEL-JYI HLAM-MER DZEY-PI KU 
THONG-THO DRAN-PI DON-DHAN LA-CHAG TSAL

His omniscient wisdom-mind encompasses all that is existent. 
His voice is a profound teaching, which ornaments the ear of the fortunate pupil. 
His body’s beautiful radiance evokes wondrous admiration. 
To Lama Tsongkhapa whom merely viewing, hearing or contemplating earns one great merit, I make prostration.

Offering

YIH-WONG TCHO-YON NA-TSOG ME-TOG DANG 
DRI-JEM DUG-PO NANG-SAL DRID-CHAB SOG 
NGO-SHAM YIH TUL TCHO-TIN GYA-TSO DI 
SO-NAM SHING-CHOG CHE-LA CHO-PA BUL

I present to you, great field of merit, Tsongkhapa, 
Beautiful offerings, water, a display of flowers, fragrant incense, butter-lamps, 
Perfumes and more both physical and mental offerings, 
Vast as the clouds and wide as the ocean.

Confession

DAG-GI TO-MEY DU-NEH SAG-PA YI 
LU-NGAG YIH-KYI DIG-PA CHI-JYI DANG 
CHEY-PA DOM-PA SUM-JI MI-TUN SHO 
NYING-NEH JO-PA TRAH-PO SO-SOR SHAG

The unwholesome actions of body, speech and mind, 
which I have accumulated over a measureless period, 
especially actions contrary to the three vows (Vinaya, Bodhisattva, Vajrayana), I regret extremely 
From the depths of my heart, and I reveal each and every such action.

Rejoice

NIK-MI DU-DIR MANG-THO DRUP-LA TSON 
CHO-JYED PANG-PI DAL-JOR DON-YO SHYE 
NGON-PO CHEY-KYI LAP-CHEN DZE-PA LA 
DAG-CHAG SAM-PA TAG-PEH YI RANG NGO

We totally rejoice in your magnificent achievements, my Lord, 
Who received numerous teachings and performed the practices with utmost diligence, 
Who abandoned the eight worldly objectives and made the most meaningful use
Of the eighteen opportune conditions during these degenerate times.

Request to Turn the Wheel of Dharma

JE-TSUN LA-MA DAM-PA CHEY-NAM KYI 
CHO-KU KA-LA CHEN-TI TIN-TIK NEY 
JI-TAR TSAM-PI DUL-SHIH DZIN-MA LA 
ZAB-JI CHO-KYI CHAR-PA WHAP-TU SOL

All you holy Gurus, unerring in conduct, 
May you precipitate a rain of realisation of Bodhicitta and 
Shunyata from the clouds of all-knowing compassion which fills the Dharmakaya sky, 
Providing for the field of disciples precisely what is needed.

Requesting to Remain

NAM-DAG WO-SAL YING-LEY JING-PA YI 
ZUNG-JUG KU-LA CHAR-NUB MI-NGA YANG 
THA-MAL HNANG-NGOR ZUG-KU RAG-PA NYI 
SEE-THEE BAR-DU MI-NUB TAN-PA SHUG

May the Vajra body of Tsongkhapa created from the purity of clear light, 
Free of the rising and setting of cyclic existence but 
Visible to the ordinary viewer only in its unsubtle, physical form
Stay on unchanging, without waning, until Samsara ends.

Dedication

DAG-SOG JIN-NYEH SAG-PA GE-WA DEE 
TAN-DANG DRO-WA KUN-LA GANG-PHAN DANG 
CHE-PA JE-TSUN LO-ZANG DRAG-PA YI 
TAN-PI NYING-PO RING-DU SAL-SHEH SHOG

May this merit accumulated by myself and others, 
Beneficially serve all sentient beings and the Buddhadharma 
And especially may the essential teachings of 
The unerring master Tsongkhapa, become clear and enduring.

Mantra of Je Tsongkhapa (Migtsema)

MIG-MEY TZE-WEY TER-CHEN CHENREZIG 
DRI-MEY KHYEN-PI WANG-PO JAMPAL YANG 
DU-PUNG MA-LU JOM-DZEY SANG-WEY DAG 
GANG-CHEN KE-PEY TSUG-GYEN TSONGKAPA 
LO-SANG TRAG-PEY SHAB-LA SOL-WA DEB 
(Recite 21x or more, depending on time)

Je Tsongkhapa, crown jewel of the holy Masters of the Land of Snows, 
You are Avalokiteshvara, great goldmine of Compassion untainted by ego’s delusion. 
You are Manjushri, great Master of stainless wisdom. 
You are Vajrapani, great subduer of all the gatherings of demons.
At your feet, famed Lobsang Drakpa, I humbly bow
And earnestly request that all sentient beings achieve Enlightenment. 
(Recite 21x or more, depending on time)

Dissolving Je Rinpoche into Ourselves

PAL-DAN TSA-WEY LA-MA RINPOCHE 
DAG-SOG CHI-WOR PE-ME DAN-JUG LA 
KA-DRIN CHEN-PO GO-NEY JE-ZUNG TE 
KU-SUNG THUG-KYI NGO-DRUP TSAL-DU SOL

Dear worthy root Guru, please ascend the lotus seat 
Atop the head of myself and the other beings, 
And in your great kindness please remain with us. 
Bestow upon us the blessings of your body, speech and mind.

PAL-DAN TSA-WEY LA-MA RINPOCHE 
DAG-SOG NYING-KHAR PE-ME DAN-JUG LA 
KA-DRIN CHEN-PO GO-NEY JE-ZUNG TE 
CHO-DANG THUN-MONG NGO-DRUP TSAL-DU SOL

Precious, noble, root Guru, please occupy the lotus seat 
Within our hearts and in your great kindness remain with us. 
Please grant us your blessings 
For our temporal success and for the supreme attainment.

PAL-DAN TSA-WEY LA-MA RINPOCHE 
DAG-SOG NYING-KHAR PE-ME DAN-JUG LA 
KA-DRIN CHEN-PO GO-NEY JE-ZUNG TE 
JANG-CHUB NYING-PO BAR-DU TAN-PAR SHUG

Beloved, noble, root Guru, please occupy the lotus seat 
Within our hearts and in your great kindness remain with us. 
Please stay on until we achieve 
The great goal of Enlightenment.

SELF-GENERATION AS HEROIC RED TARA

[If one has received the initiation of Red Tara, the description below is the visualization of ourselves as the deity Red Tara. How this is done is that we visualize that our perspective has altered to that of the seed syllable OM in the heart of Red Tara, looking out. In other words, we have become one with the seed syllable OM and we imagine looking out from the syllable.

If one does not have the initiation, we visualize Red Tara as an external deity. We can read the description to engage in the visualization and extend the visualization during the mantra recitation. The reason for the generation as Red Tara is to get closer to Tara and gain her attainments and eventually become one with her.]

From the sphere of Emptiness on a yellow lotus and moon seat appears a red OM syllable. OM completely transforms into me as Venerable Heroic Red Tara. My body is red in color with one face and four pairs of arms. My first two hands hold a vajra and a bell and are joined at my crown to proclaim the Dharma in the mudra of great joy.  The second pair holds an arrow and a bow.  The third pair holds a wheel and a conch. The fourth pair holds a wisdom sword and a noose. I have a peaceful expression and sit in the vajra posture. I am clothed in silken garments and adorned by precious ornaments, with a halo of moonlight behind my body. A white OM marks my crown, a red AH my throat and a blue HUM my heart.

Praise

Homage to you, the Swift One, the Heroine,
Whose eyes are like an instant flash of lightning,
Who arose from the open corolla
Of the lotus face of the Lord of the Three Worlds.

Reciting the Mantra

At my heart is a moon disc marked by the syllable OM, with the mantra circling clockwise around the circumference of the disc.

OM TARE TUTTARE TURE SARVA TRE DATU VASHAM KURU SOHA
(Recite 21x, 108x or as much as possible)

DEDICATION

[The recitation of the dedication verses is to seal the merits accrued while engaging in Red Tara’s practice so that the results of virtuous deeds do not get destroyed by a moment of anger. The merits accumulated are necessary for understanding the Dharma, transforming the mind and gaining spiritual attainments.]

Completion Dedication

JANG-JUB SEM-CHOK RINPOCHE
MA-KYE PA-NAM KYE-GYUR CHIK
KYE-PA NYAM-PA ME-PA YANG
GONG-NA GONG-DU PEL-WAR SHUG

May the precious Bodhi-mind,
Where it is not born arise and grow
May that born have no decline
But increase forever more.

TONG-NI TONG-WA RINPOCHE
MA-KYE PA-NAM KYE-GYUR CHIK
KYE-PA NYAM-PA ME-PA YANG
GONG-NA GONG-DU PEL-WAR SHUG

May the precious Emptiness
Where it is not born arise and grow
May that born have no decline
But increase forever more.

DAG-SOG JIN-NYEH SAG-PA GE-WA DEE
TAN-DANG DRO-WA KUN-LA GANG-PHAN DANG
CHE-PAR JE-TSUN LO-ZANG DRAG-PA YI
TAN-PI NYING-PO RING-DU SAL-SHEH SHUG

May this merit accumulated by myself and others
Beneficially serve all sentient beings and the Buddhadharma
And especially may the essential teachings of the unerring Master Tsongkhapa,
Become clear and enduring.

Prayer by Je Tsongkhapa

KYE-WA KUN-TU YANG-DAK LA-MA DANG
DRAL-ME CHO-KYI PAL-LA LONG-CHO CHING
SA-DANG LAM-GYI YON-TEN RAP-DZOK NA
DORJE CHANG-GI GO-PANG NYUR-TO SHUG

In all my rebirths may I not be parted from perfect Gurus,
Let me enjoy the abundance of the Dharma!
Perfecting the quality stages and paths
May I quickly attain the rank of Vajradhara Buddha.

Dedication of Virtue

GE-WA DI-YI NYUR-DU DAK
LA-MA SANG-GYE DRUP-GYUR NA
DRO-WA CHIK-KYANG MA-LU PA
DE-YI SA-LA GO-PAR SHUG

By this virtue, may I quickly
Realize Guru-Buddhahood,
And transfer each sentient being
Into that Enlightened state.

CHO KHI GYAL PO TSONG KHA PA
CHO TSUL NAM PAR PHEL WA LA
GEK KI TSHAN MA ZHI WA DANG
THUN KYIN MA LU TSHANG WAR SHOK

May all conducive conditions arise
And all obstacles be pacified,
In order to increase infinitely,
The doctrine of the spiritual king, Tsongkhapa.

DA DANG SHEN GI DU SUM DANG
DRIL WA TSOK NYI LA TEN NAY
GYA WA LO ZANG DRAG PA YI
TAN PAR YUN RING VAR GYUR CHIG

By the merits of the
Three times of myself and others,
May the doctrine of Lama Tsongkhapa
Blaze forever.

Auspicious Dedication

NYIMO DELEK TSEN TELEK
NYIME GUNG YANG DELEK SHIN
NYITSEN TAKTU DELEK PEL
KON CHOK SUM GYI JIN GYI LOB
KON CHOK SUM GYI NGOR DRUL TSOL
KON CHOK SUM GYI TRA SHI SHOK

At dawn or dusk, at night or midday,
May the Three Jewels grant us their blessing,
May they help us to achieve all realisations and
Sprinkle the paths of our lives with various signs of auspiciousness.

Dedication for the Guru’s Long Life

JETSUN LAMA KU TSE RABTEN CHING
NAMKAR TRINLEY CHOG CHUR GYE PA DANG
LOBSANG TENPE DRON ME SA SUM GYI
DRO WE MUNSEL TAKTUR NE GYUR CHIG

May the holy teachers have long lives.
May the enlightened activities be fully displayed in the ten directions, and
May the brightness of the teachings of Lama Tsongkhapa
Continuously dissipate the veil of darkness covering the beings of the three realms.

Dedication for the Long Life of H.H. the 14^th Dalai Lama

GANG RI RAWE KORWAI SHING KHAM DIR
PEN DANG DEWA MALU GYUNG WAI NE
CHENREZIG WANG TENZIN GYATSO YI
SHA PEI SITHAI BARDU DEN GYUR CHIG

In this holy Land surrounded by snow mountains,
You are the source of all benefit and happiness
May your lotus feet, O powerful Chenrezig, Tenzin Gyatso
Remain in this world until the end of existence.

Please support us so that we can continue to bring you more Dharma:

If you are in the United States, please note that your offerings and contributions are tax deductible. ~ the tsemrinpoche.com blog team