Heroic Red Tara (Suryagupta Lineage)
(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 14th 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.
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I like Tara because the first mantra I learnt was Om Tare Tu Tare Soha. I did not know there were restrictions for women to practice Buddhism until I found some history. Tara is an enlightened female Buddha, I like her gentle energies. The others form of Tara such as Red Tara kind of added masculine energy, I feel feminine energy is nurturing but also very powerful. She has ‘conquered’ herself and every women have the inner strength to do it.
It blow my mind to see one involved to practiced Tara for the seven lifetimes, it shows how much you are connected to certain beings. I really love the story that Tara replied to Suryagupta about his sore on his head. I’ve always heard people say spiritual guides are with us always, even for many life times. Like Suryagupta, he was guided along his path to enlightened.
I enjoyed reading this story about Heroic Red Tara (Suryagupta Lineage). I always love Tara and can feel my strong affinity with Tara. Thank you very much Rinpoche and blog team for sharing this article on Red Tara practice.??
This incredible White Tara was discovered in Indonesia. It is said to be 800 years old and made by Nagarjuna. A local person Mr. Supriyono dreamed of a bluish red dragon surrounding the village and splashing down into the well before finding Her. This beautiful White Tara was discovered in Indonesia. See video: – https://www.youtube.com/watch?v=96dW0Ms1oR0
Dear Rinpoche,
I like this Heroic Red Tara. To me She looks so beautiful and stunning with the implements She carry. She looks strong and yet gentle.
Story of Tara inspire me to do more in Dharma, work for sentient beings and do not fear the harm that the people we help might turn against us.
Tara become Buddha with the female body, have shown to us nothing is impossible if we want to achieve enlightenment. The factors that stopped us is our own doing. Tara have been a hero not because she conquered others but herself. This is a very powerful message i get from this article.
Thank you Rinpoche for this beautiful story of Tara and about Heroic Red Tara
With folded hand
Freon
Thank you, Rinpoche for this posting. I always find the 21 forms of Tara a bit confusing. Sometimes, I see Taras with 2 arms and sometimes more. Guess, that means that I have to read and learn up more about Tara.
But, I like Tara because I feel that I need not wish to be male or be like a male to practice and achieve something. She is a Buddha, an enlightened female Buddha.
This article definitely has helped in my knowledge of Red Tara. But, I guess I have yet to find out more about the other forms of Tara as there is not very much out there in the internet about the other forms. The more common forms of White Tara and Green Tara are more accessible in the internet. as suggested in the article, there are more than 1 Red Tara.
But, thank you for the information that this is a practice that can be done without initiation though the visualisation for those with initiation is generate the deity, Heroic Red Tara as a Yidam.
Thank you again for the beautiful images of the Heroic Red Tara.
There’s something about this Tara thats made me very atracted tothis form and to start reciting her mantras and create thatnrelationship with her in addition to the daily sadhana 🙂 thank you Rinpoche for introducing this form to us and allowing us to tap into Taras blessings.
感谢仁波切在此分享有关二十一度母之一，红度母。
每位度母不同的颜色都是她们特定的象征与化身来救度众生。例如绿度母可以迅速帮助我们消除烦恼痛苦，达成心愿。持修白度母可以帮助我们健康长寿。而这位红度母象征着权威与力量。
根据Suryagupta的传承有记载有关红度母的持修法。而当时这位高成就者，Suryagupta，就是持修度母的法门，而达到至高的成就。
在Suryagupta努力与积极的持修度母法门，他如愿的可以看见度母和他的麻风病也因此被度母医治好。但度母告诉Suryagupta，他的额头上的疮不能被消除。因为此疮是来自于Suryagupta前几世所造下的杀业所致的。
因此，我们可以理解到不管我们持修任何法门，要达到一定的成就并不是不可能。而这只在乎于我们的坚信、坚持、耐力，还有必须要相信与了解因果。
Tara is widely practiced among the Buddhist and Hindus. This shows her popularity among the devotees, perhaps she has answered the prayers and has grant swift assistance whenever needed.
I found this 8 arm Heroic Red Tara very fascinating and attractive. The implements hold in her hands shows that she has various methods to bring people to dharma and give assistance, perhaps this is one of the reasons she can act like a protector as well. She also promised whoever practice her sadhana, she will grant them siddhis.
Tara is one of the most popular deities in the Tibetan Buddhist pantheon. Tara was often associated with the two historical wives of the first Buddhist king of Tibet, Songtsen Gampo. His wife from imperial China, Princess Wencheng was said to be an incarnation of White Tara, while the king’s Nepalese wife, Princess Bhrikuti was an incarnation of Green Tara.
What was posted in this article regarding Suryagupta’s meeting with Tara reminded me of the two mentions in “The All-Pervading Melodious Drumbeat: The Life of Ra Lotsawa”. First was the same story of Suryagupta mentioned in this text (Suryagupta is also known as Ravigupta) and the other one of Chandragomin.
When Ra Lotsawa was visiting Vajrasana (the seat of Buddha @ Bodhgaya), northeast of the sacred site was a deity shrine of the goddess Tara in five forms, the first of which faces east. Behind the shrine to the west was the thatched hut built by Ravigupta (Suryagupta). When Ravigupta was practising there, something marvelous happened: the face of Tara and the shrine face turned west and spoke to him.
In the southwest was the so-called Shrine of Lokesvara, and inside was an image of Avalokiteshvara at the centre of the nine-deity retinue. This was the image that had actually spoken to Chandragomin and taught him the Dharma. There was also the blessed image renowned as Tara the Unadorned. The story goes that there was an old woman who had a beautiful daughter. She had no money for her daughter’s wedding, so she went to beg around until eventually she reached Nalanda. When she heard about the famous scholar Chandrakirti, she went to beg from him. Chandrakirti told her he was a simple monk and did not have much, he suggested that she try Chadragomin, who lived nearby. As Chandragomin only had the clothes he was wearing, Chandragomin prayed to the painting of Tara on the wall. Tara came to life and took off her own adornments and jewels, gave to Chandragomin, who then joyfully handed them to the old woman.
Ra Lotsawa himself also have experience of Tara appearing to him. One day when Ra lotsawa was travelling to Kyosang, Langlap Jangchup Dorje who was a Vajrakilaya master caused a lighting shower of nailing daggers to strike the very spot where he was walking, killing many of his attendants. Ra Lotsawa performed the defensive rite of expulsion but he failed to suppress the attacks. As he thought about hwhat to do next, Tara appeared in emerald-coloured brilliance and adored with precious ornaments, she told Ra Lotsawa that extremely fierce paranormal attacks cannot be suppressed by expulsion rites alone, but to use meditative absorption that is devoid of inherent existence, combined with the secret expulsion. She also spoke about 8 additional oral instructions/teachings that are required that have not been translated in Tibet, and for Ra Lotsawa to go to Nepal and translate them into Tibetan.
Thank you for sharing the practice of Heroic Red Tara with the world. May many come under Mother Tara’s protection and blessing.
Dear Rinpoche,
Thank you for this interesting read about Red Tara who I see as a divine superheroine and I love her ability to help subjugate difficult individuals who pose obstacles to our practice or our work to spread the Dharma. I particularly like her iconography where her womanly form carries implements that represent her ability to powerfully bind and subjugate our negatives.
Our Heroic Red Tara, which literary means “savioress” in ancient India, has a long story of being worshipped by many great Indian and Tibetan Masters. According to Archaeology, worshipping of Tara was established in the early period of the Pala empire in northern India in the 8th century. As shown in this article, the earliest known image of Tara was found on the walls of “rock-cut” Buddhist Monastic complex of the Ellora caves in Maharashtra in the 7th century. Red Tara has received verses of praises for her good qualities and swiftness in her work well done. She is also been praised as a Herione, meaning she has “conquered” herself, and posseses the sight of a Buddha, where she is able to see into the past, present and future simultaneously. Last but not least, the later part of the verse refers to 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. Our Heroine Red Tara, being red in colour, corresponds with the activity of control, gains ability to deflect the negative influence of harmful individuals, with authority or control! Our Heroic Red Tara can also be propitiated to help one to subjugate difficult individuals who post obstacles to our practices or our work to spread the Dharma. She has her own perfect qualities to use to draw us into Dharma for the benefit of furthering Dharma in serving others. How intersting, informative and inspiring! Thank you Rinpoche for the sharing. Om Tare Tuttare Ture Soha.
This article is provides very good information on Red Tara including nice images. The more popular are Green Tara and White Tara, and now this article enhances the popularity of Red Tara. Thank you, Rinpoche.
An incredibly interesting article.
I must say, I’m not particularly attracted to the Buddha Tara, though I know she is magnificent, but the Tara from Suryagupta’s lineage is fascinating and I find her particularly beautiful.
I do wonder however why the change in the iconography. Perhaps it is difficult for practitioners to visualize 21 Tara in 21 entirely different forms which has led Lama Atisha to compassionately renew the 21 Tara practice we have commonly today? Not sure if this is the real reason but it sure is interesting.
Also, I wonder if there are any difference when it comes to practicing Red Tara from Lama Atisha’s lineage, and practicing Red Tara from Mahasiddha Suryagupta’s lineage? I know all Buddhas are one, but the formation of these 2 different lineages must be born from a slightly different purposes which leads to some differences. Of course ultimately both practices can lead us to Enlightenment.
Thank you Rinpoche for sharing this article.
Dear Sarah,
You have very interesting questions. The difference in iconography is probably reflected in the practitioners of that lineage. Perhaps, the more complicated iconography of the older Suryagupta lineage reflected the affinity, karma, merits and abilities of the older practitioners of that time. The simpler iconography once again reflects those of the new generation of practitioners.
Red Tara is a very generic term and could mean any of the few Red Taras in the 21 Taras of the Suryagupta lineage and also a few in the Atisha’s lineage. This particular Red Tara has a name and she is the Heroic Red Tara and has a particular purpose. Not all Red Taras have the same function as her and I am sure there is a Red Tara in the Atisha’s lineage with the same function but even if they do not have the same purpose, they should still come under the activity of magnetizing or control.
Ok ok Rinpoche knows I am pretty biased when it comes to Tara… anything associated with her, I love it! hehe. So thank you Rinpoche and wonderful blog team/writers/researchers for putting up this write up on Tara in general, her story and adding the Heroic Red Tara teachings and practice for all. Now whenever we need to teach or explain something about Tara, we can come here. This blog is truly like a Dharma resource centre. I did not know adding her sadhana/praise and mantra was that amazingly simple!
I guess the reason why I love Tara is because of Rinpoche who introduced me to her and how Rinpoche explained to me she was just exactly like “Mother Mary” and yes up till today I do believe that she probably is, manifesting in different forms in different time for different minds. Why not?
Besides that I love Tara because she gives women hope and strength because in many society women are often looked upon as the lesser, weaker and inferior gender even up till today, women are still trying to stand up be heard and have equal standing in social and economic grounds. So a Buddha in female form is definitely uplifting and sort of got me liking Vajrayana Buddhism. It sounded (in my small silly mind) to me like the “FAIREST” religion where there is “equality” 🙂
It is amazing how the Buddhas are so compassionate to manifest in so many different forms, focusing on different issues and aspect of our problems to help us out of samsara. For instance this amazing 8-arm Red Tara has the ability to deflect the negative influence of harmful individuals with authority or influence. Wow! Many people with such problems will be able to do her simple practice, rely on her with faith and not only solve their problems but be connected to the Dharma eventually. How skillful the Buddhas are.
I saw/read something really beautiful on FB which I thought explains about Tara, or any Buddhas actually, very appropriately well by Tenzin Palmo:
“Sacred art, an image of Tara, for example, is not just something that we admire on a wall, or even something we think of outside of ourselves. All these manifestations are really just the reflection of our ultimate nature.”
And there she sits with a painting of Mother Mary what a coincidence?
I suppose all pure enlightened divine energy are from the same source. Their outer appearance shows us what we can achieve if we practice well, and what we need to do and work on harder in order to be one with our yidam.
Dear Rinpoche,
Thank you for sharing this amazing post on the history and practice of the rare Heroic Red Tara.
From this post I have learnt
1. The practice of worshipping Buddha Tara had existed even in the ancient indian buddhist institute time. She was so popular back then where many major monasteries and shrines have her image and she was even worshipped in Hinduism.
2. There are 2 lineage of Tara practices, Suryagupta lineage and Atisha’s lineage. Both of them are valid and Suryagupta’s lineage is actually older and more complicated in iconography.
3. Heroic Red Tara practice mainly is to gains the ability to deflect the negative influence of harmful individuals with authority or influence.
Chris