“Additionally, from Paṇḍita Vāgīśvarakīrti, it passed to Atisha, and the three streams of this lineage were gathered by Lord Gampopa. Thus, in this land of snows, this is known as the “Joluk [Jowo Atisha] White Tārā”. The foremost son of this lineage, Dusum Khyenpa and the later rebirth of that same person, the widely renowned siddha Karmapa, Karma Pakshi, and so on, have a large number of unique oral instructions, including the one hundred thousand collections of Tārā. In particular, the majority of the previous teachers in the Golden Garland Lineage have received continuous visions and prophecies, which have increased their lifespan and enlightened activities, and so on. There are unique and exceptional close-lineage blessings. Although there is no existing text in our tradition for offering a longevity celebration through the practice of this noble lady, if I were to compose a new one, it might have some benefit and virtue.”– excerpt from 17th Karmapa’s Introduction to his new Long-Life White Tārā text (2025)
“It is said that this indicates White Tārā, and because of that, most people think that she is just a deity of long-life. However, by practicing White Tārā, life, merit, and all wisdom increase. The mantra of this practice has the following meaning:
“Puṇya is merit. Jñāna is primordial wisdom. Puṣṭiṃ kuru svāhā means may those increase.”
— Excerpt on White Tārā from the Kagyu Lineage Tradition Four-fold Mandala Offering to Noble Tārā by 17th Karmapa (2025)
Introduction
On June 13th at 9 pm Taiwan time, HH the 17th Karmapa, Ogyen Trinley Dorje, seated in a simple room wearing spectacles, appeared at the request of the General Manager of KTD in New York, and bestowed the oral transmission of the White Tara mantra and his new long-life text (for which I translated the Introduction only already here).
Before the oral transmission, the 17th Karmapa briefly gave a little explanation of the history of the White Tara lineage and its profound connection with the Kagyu school and how Je Gampopa was the holder of almost 90 percent of all the White Tara lineages coming into Tibet. In addition, he explained that there was the Karma Garchen tradition, that came from the Karma Kagyu Great Encampment (Garchen) from the 4th Karmapa, Rolpe Dorje. This lineage is also mentioned in the 8th Karmapa’s Wish-Fulfilling Wheel White Tārā practice (see my translation here), the lineage prayer of White Tārā traces the transmission from Atisha down through Gampopa, the 1st Karmapa, the 2nd Karmapa (Karma Pakshi), and the 3rd Karmapa (Rangjung Dorje) before reaching Rolpe Dorje, the 4th Karmapa.
The English language translation of the video was not available publicly after the event. And I did not record it either, assuming it would be uploaded! However aomeone uploaded the full edited Tibetan version onto Facebook, so I listened to that and here provide a brief translation/summary for those who missed it, or want to read it again.
“As a core deity within the Kagyu tradition, White Tara has always been a refuge for those seeking longevity. While White Tara primarily focuses on longevity practices, a form of life-saving practice, she also encompasses merit and wisdom, which are revealed and included within her mantra. He emphasized that this point must be firmly remembered. Furthermore, White Tara, or the Primordial Wisdom Wish-Fulfilling Wheel (Yiszhin Khorlo) is special because she belongs to the Highest Yoga Tantra, while the other Taras belong to the Lower Three Tantras.”
The White Tara ritual is specifically for offerings during longevity ceremonies performed by the Karmapa to other masters and was not suitable for ordinary practitioners to perform. However, the 17th Karmapa mentioned before giving the oral transmission of the text that it actually included at least 80% of the text written by the Eighth Situ Pandita, thus everyone received oral transmission of a text that ordinary practitioners could actually practice. But the Karmapa emphasised that merely receiving the oral transmission was not enough; one must also receive empowerment before truly beginning practice.
Below is my summary/translation of the 13 June teaching, and the key points. The teaching considers the form of White Tārā in particular, and how the 1st, 2nd, 4th, 9th Karmapas had a very significant role in bringing the lineage into Tibet and preserving and expanding on it there.
In particular, the 17th Karmapa mentioned the unique heritage of the 1st Karmapa’s five deity White Tārā practice (which is different from but connected to the Five-Deity Green Tārā practice). This is followed by my prior translation of the Introduction of the new long-life text, which I translated a few weeks ago. Also, in the Introduction to the Kagyu Four-fold Mandala Offering text by 17th Karmapa, there is a section on White Tārā too, which I would recommend reading.
I wrote a review article of the Karmapas and Noble Tārā before here. For my brief explanation of the symbolism of White Tārā (given while sick with flu!) for the UK Goddess conference in 2024, see here.
The 13 June 2026 teaching: the Noble Tārā lineages into Tibet, Je Gampopa, 4th Karmapa, Garchen lineage, 1st Karmapa and 9th Karmapa
First, the 17th Karmapa spoke about the various forms of Tārā and their textual origin:
“I thought it would be beneficial to give an introduction to the connection of White Tārā to the Kagyu, in particular the Karma Kagyu.
Generally, there are various types of Noble Tārā, white, green and red, yellow and so on. White Tara is very well-known as the Wish-Fulfilling Wheel. And generally, she is associated with long-life. Most scholars say that she is also from the Highest Yoga Tantras. From the Tarayogini Tantra, that was translated into Tibetan by Je Taranatha.
Normally, in terms of the Tantras, there are the general ones, yet if we research carefully, White Tara is part of the Highest Yoga Tantras, the others tend to be from the lower Tantras.”
The 17th Karmapa then spoke about the main lineages of White Tārā that came from India to Tibet, and there being nine, out of which the most famous is that of Je Atisha:
“Generally, it is said there are various lineages of White Tārā in Tibet, some say four, or six or nine, like that, there are many. There are probably around nine lineages in terms of the Indian texts. In India, there are generally nine lineages, but not all the lineages came from India. In Tibet there are also those which came from pure visions of great beings. If we gather these altogether, there are probably around nine lineages in total. So out of these nine, the most famous one is that of Pandita Jowo Atisha.
Out of these nine lineages from India, they are not the only lineages. For example, there is the Garchen tradition, the Karma Garchen (Gar-lug) White Tārā tradition. So for this tradition of White Tārā, I cannot say hundred per cent if there is a lineage or not, until now I have not heard of one. There is the Garchen tradition, Karmapa Rolpe Dorje had a pure vision in which he directly saw Buddha Amitabha and White Tārā. So that is another White Tārā lineage. So among the nine lineages, this is not only widely accepted by the Karma Kagyu but by other main lineage traditions. So among the main nine lineages there is the Garchen lineage of 4th Karmapa, Rolpe Dorje. There are the “longer” lineages that came from India and there are the “closer/shorter” pure vision White Tara lineages from Tibet.
“So out of all the White Tārā lineages, the most famous is that of Je Atisha’s White Tara. So from the lineage of Je Atisha there were three main lineages that arose. And Je Gampopa got these three lineages. So, in terms of the Jowo Atisha lineage, Gampopa became a very important lineage holder. Of course, there were other lineages that went into Sakya and Gelugpa, but in terms of the Jowo Atisha lineage, the main person holding and transmitting those other lineages was Je Gampopa. There were other Dharma lineages of White Tāra but one could say that around 80 to 90 percent of the White Tara lineages were handed down from Je Gampopa.
Out of Je Gampopa’s four main student lineage holders, one of them was the 1st Karmapa, Dusum Khyenpa. So there were not only the lineages of White Tara that came from Je Gampopa but also some that came from the 1st Karmapa.
“Out of Je Gampopa’s four main student lineage holders, one of them was the 1st Karmapa, Dusum Khyenpa. So there were not only the lineages of White Tara that came from Je Gampopa but also some that came from the 1st Karmapa. For example, out of those lineages of the 1st Karmapa there was the five deity White Tara practice. So the central deity is White Tara, surrounded by four other Taras in the mandala. So the 1st Karmapa also composed what is known as the Noble Tara Mandala offering. So in Tibet, these Noble Tara Mandala Offerings practice, became well-known and widespread.
So out of this Mandala offering tradition, there three main lineages in Tibet, there was the Narthang tradition, which was famous in the Kadampa tradition. Another was the Pandita Sakya tradition. Another was Karma Kagyu tradition. So there was these three main Tara Mandala offering traditions. So out of those three, they mainly came from the Jowo Atisha tradition. However, the one from 1st Karmapa was particularly unique and not like the other White Tara traditions.”
“Then there are the White Tārā traditions from the 2nd Karmapa, Karma Pakshi, which were the White Tārā ley-tsok, which means activity rituals. Such as the four activities, of pacifying, expanding, destroying and magnetising. So he composed various instructions on offerings and tsog for these activities. So these also came from the lineage of 1st Karmapa, Dusum Khyenpa. He also gave many unique and uncommon oral pith instructions on White Tārā.
Then, as the lineage was passed down to the incarnations of the Karmapas, it went to 9th Karmapa, Wangchug Dorje. So the 9th Karmapa received and held the lineage of the majority of White Tara lineages in Tibet. He then created a huge volume of texts dedicated to White Tārā. I have not seen this huge volume but there was one. So from those Karma Kagyu lineages White Tara tradition became widespread and well-known. The reason for that is due to the kindness of the activities and deeds of the 9th Karmapa in relation to White Tārā.”
Generally, White Tara is a long-life deity. However, she is also associated with life, virtue, and primordial wisdom too. The Karmapa, then translated the White Tara mantra from the Sanskrit to the English:
- Om Tare Tuttare Ture: Shakes loose the foundations of samsara and liberates from fear.
- Mama: Signifies “mine” or “for me” (can be substituted with a teacher’s name for their long life).
- Ayur: Longevity.
- Punya (Pune): Ethical merit.
- Jnana (Gyana): Primordial wisdom.
- Pustime (Puntin) Kuru Svaha: “Increase these qualities, make it so!”
“So she is not only about attaining long life but also about attaining merit and wisdom too.” Then HH gave the oral transmission of the text and explained the meaning of the White Tārā mantra.
Translated Introduction in the 17th Karmapa’s new long-life text
In the 17th Karmapa’s brief Introduction to his new White Tārā long-life practice text (which I translated a few weeks ago here), he states:
“Generally, the Dakpo Kagyu tradition, and particularly the practice lineage of Karma Kamtsang, has a unique transmission of White Tara. During the time of Jetsun Dromtonpa and the great siddha Karma Pakshi, there were accounts of thousands of White Tara practices. Even in recent times, most of the older lamas in this practice lineage have taken White Tara as their personal deity. However, until recently, there was almost no ritual for offering longevity (life-stability) prayers to sacred beings through the White Tara.
I, the 17th Gyalwang Karmapa, Ogyen Trinley Dorje, based the practice on the White Tara sadhana composed by Situ Panchen Chökyi Jungne. He added necessary ritual components, and the main longevity prayer ritual was supplemented with the essential longevity instructions of Jowo [Atisha]’s tradition of White Tara, along with many profound and secret instructions of the siddha Karma Pakshi. The offerings, praises, and other verses were newly composed by the Gyalwang Karmapa himself, making the ritual concise yet profound and highly blessed.
These days, given the current fragility of the teachings, it is of utmost importance that the lives of venerable holders of the teachings are prolonged. Therefore, the Gyalwang Karmapa bestowed this ritual upon Drung Göshri Gyaltsab Rinpoche and Khen Rinpoche Lodrö Donyö.
Now, with this ritual compiled into an e-book and shared on the Digital Dharma website, it is hoped that in the future, our monasteries and lamas will find it convenient and effective to offer longevity prayers using this text. And believe this will bring great benefit.”
In the colophon, the 17th Karmapa finishes with a prayer that faults be forgiven, and explains it was composed at the request of the 41st Sakya Trizin, and 12th Goshir Gyaltsab Rinpoche, and finished on the 19th October 2025.
“Through the profound deity, mantra, and samadhi,
Of the mother of all Victors, the Lady Jetsunma,
For the excellent foundation of the teachings,
May their lives be prolonged for a long time.
In this unadulterated practice,
Written in a convenient manner for practice.
Any faults that may be present,
I confess before the eyes of the Guru and Deity.
Through this virtue, may the glorious Lama’s
Lotus feet remain as a vajra dharma,
And may all their wishes be fulfilled,
And may they be guided in all lifetimes.”
This ceremony for presenting a long-life offering to a holy place through the method of the Immortal Life-Giving Noble Lady Tārā was composed at the request of the Supreme Protector of Sakya, the great 41st Vajradhara, who is the holder of the vast ocean of mandalas. The Regent of the Victorious One, the Twelfth Drungpa Goshri prophesied that if a long-life offering were presented to him through the Wish-Fulfilling Wheel Tārā, it would bring great auspicious connections.
Following this, the treasurer of the venerable Lama, the one named Sherab, who is knowledgeable in both secular and spiritual matters, said, “In our tradition, there are not many ceremonies for presenting a long-life offering through White Tārā. What should we do?” Generally, in our tradition, there is a lineage of White Tārā known as the Ngok tradition, which was directly received by Marston Chenpo from the great Paṇḍita Vāgīśvarakīrti (Ngawang Drakpa). This was given to Chokku Dorje Ngok. Additionally, from Paṇḍita Vāgīśvarakīrti, it passed to Atisha, and the three streams of this lineage were gathered by Lord Gampopa. Thus, in this land of snows, this is known as the “Joluk [Jowo Atisha] White Tārā”
Most of the lineages of this lineage have not been passed through the great chariot of the teaching tradition, which has become a great chariot of the lineage. The foremost son of this lineage, Dusum Khyenpa and the later rebirth of that same person, the widely renowned siddha Karmapa, Karma Pakshi, and so on, have a large number of unique oral instructions, including the one hundred thousand collections of Tārā.
In particular, the majority of the previous teachers in the Golden Garland Lineage have received continuous visions and prophecies, which have increased their lifespan and enlightened activities, and so on. There are unique and exceptional close-lineage blessings. Although there is no existing text in our tradition for offering a longevity celebration through the practice of this noble lady, if I were to compose a new one, it might have some benefit and virtue.
Therefore, based on the texts of the Jowo and Mar-ngok lineages of the white Tārā in the Karmapa tradition, and on the longevity celebration rituals composed by Rimey(non-sectarian) holy masters, I present this in a way that is consistent and easy to use.
The countryman known as Ogyen Trinley, who has the Karmapa’s name as a flower on his head, composed this on the 28th day of the eighth month of the Wood Monkey year (October 19, 2025).” –Arranged and translated by Adele Tomlin on 24th May 2026 (8th day of 4th Lunar Saga Dawa month)
1st Karmapa and Five-Deity White Tārā
In the first English translation of the first two main sections of a newly composed text called Acacia Tree (Sengdeng Nagki) Five-Deity Tārā Mandala Practice, which Dispels All Obstacles and Spontaneously Fulfills All Desires: Youthful Blossom of Precious Turquoise (སེང་ལྡེང་ནགས་ཀྱི་སྒྲོལ་མ་ལྷ་ལྔའི་སྒྲུབ་དཀྱིལ་བར་ཆད་ཀུན་སེལ་འདོད་དོན་ལྷུན་འགྲུབ་རིན་ཆེན་གཡུ་ཡི་ལྗོན་པ་རྒྱས་པའི་ལང་ཚོ་), a commentary and explanation of a new Five-Deity Noble Tārā extensive sādhana, composed in Tibetan by the 17th Gyalwang Karmapa, Ogyen Trinley Dorje.
This first English translation of that new text, freely downloadable as pdf here is of the first two main sections (out of three) of General and Specific Explanations of various Five-Deity Tārā traditions (Arya Nagarjuna, Chandragomin, and other traditions, such as Bari Lotsāwa, Patsab Lotsāwa and Yarlung Lotsāwa, citing sources such a Je Tāranātha’s History of Buddhism in India and Tibet, in particular the Translator Vairocanavajra (12th C) tradition of the five-deity Tārā passed down to the 1st Karmapa, Dusum Khyenpa. [For more on the translator (the ‘mercury drinker’ Ngul-chu) Vairocanavajra, whose version of the five-deity Tārā that came down to him from Arya Nāgārjuna to 1st Karmapa, read this teaching transcript of the 17th Karmapa in 2023, here.]
As I wrote about before, the 1st Karmapa, Dusum Khyenpa (1110–1193), experienced a foundational “pure vision” of White Tara at age 16. Later in life, this evolved into the Five-Deity Tārā practice of the Acacia Forest, which he received as a core heart practice. In the Karma Kagyu tradition, White Tara embodies longevity, healing, and quick wisdom.During his early training, Dusum Khyenpa famously saw his root guru, Lama Gomtsul Tsultrim Nyingpo, not as an ordinary human, but directly as White Tara. When he recounted this to Gampopa, Gampopa confirmed Dusum Khyenpa’s realization was highly stable.
The system involves visualizing White Tārā at the center, surrounded by the Activity (Green), Qualities (Yellow), Wisdom (Blue), and Power/Magnetising (Red) aspects of Tārā.
Relevant Sources and Translations
Praises to White Tārā: Fresh Utpala Flower Garland by 17th Gyalwang Karmapa, Ogyen Trinley Dorje
New E-Book: Noble Tārā available for free download