Jangtse Choje Kyabje Gosok Rinpoche Teaching
Lama Tsongkhapa’s “Hundred Deities of Tushita” (Ganden Lha Gyama)
March 23 2022 at Samtenling Monastery
果碩仁波切開示:
宗喀巴大師《兜率天上師瑜伽法
中文翻譯
基仲桑滇林寺院 2023-03-23
Lama Tsongkhapa Guru Yoga – Gosok Rinpoche Teaching
Practice of Rejoicing
We must adjust our motivation for listening to the teachings and start with the practice of rejoicing:
“In this degenerate world, diligently listening and practicing,
The precious human life is not wasted or tied by the eight worldly concerns.
Rejoicing in the vast activities created by the protector,
We wholeheartedly rejoice.”
This is the practice of rejoicing. Rejoicing is a Bodhisattva’s practice. We must learn from others’ virtuous actions. Regarding others’ virtuous deeds and achievements, we should not feel jealousy or compete with others. Instead, we should rejoice. This is the conduct of a Bodhisattva.
If we rejoice in the virtuous roots of a first-bhumi Bodhisattva, the merit generated surpasses the countless merits of offering prostrations and offerings for thousands of years. If we rejoice in someone who has a higher level of realization than us, we can obtain half of their virtuous roots. If we rejoice in someone with an equal capacity to ours, we can gain an equal amount of virtuous roots. If we rejoice in someone with a higher mind than ours, the virtuous roots gained by someone with a lower mind will be even greater and more excellent. Therefore, we should rejoice in all kinds of virtuous actions—such as practices, prostrations, offerings, circumambulating stupas, and circumambulating Buddha statues—performed by everyone.
Rejoicing can be regarded as the most supreme virtuous action, whereas jealousy can be considered the worst. Through rejoicing, we can partake in the merits of others’ virtuous deeds. Some people might think that others’ good actions create obstacles for them, but this is not necessarily the case, as those people may not have caused any hindrance at all. This perception might arise from jealousy. Therefore, we must rejoice and not be jealous.
In our practice of rejoicing, we primarily focus on rejoicing in the vast Dharma propagation and the benefiting activities established by Je Tsongkhapa. We sincerely rejoice in these deeds.
Thus, we should keep in mind the body, speech, and mind of Je Tsongkhapa, and rejoice in their qualities. We should aspire to act as Je Tsongkhapa did. Even if we cannot now perform acts such as giving away our body as the Buddhas did in the past, we should generate the aspiration and vow that, in the future, we will also offer our bodies just as the Buddhas have done. In this way, we rejoice in their virtuous actions.
In the past, many Arhats sacrificed their bodies for the Dharma or to benefit sentient beings in various ways. These acts, such as giving up their lives, are also actions we can rejoice in.
We should learn from all aspects of Je Tsongkhapa’s Dharma propagation and benefiting activities. For example, Je Tsongkhapa first engaged in extensive learning, studying extensively all teachings on Prajnaparamita, Madhyamaka, Vinaya, Abhidharma, the Tantras, the Sutras, and the Shastras, mastering them all without exception. Beyond extensive study, he later transformed all the teachings and scriptures into practical guidance and integrated hearing, contemplation, and practice.
Finally, after the age of thirty-six, he retreated with his disciples in Akha, engaging in intense ascetic practice. During this retreat, he combined hearing, contemplation, and practice into one. In this retreat, both he and his disciples undertook immense hardships. One disciple, called Jangnyang Gyatso Janglyang, also practiced extracting sustenance during the retreat. He sustained himself on the essence of juniper fruit, earning him the respected title of “Juniper Fruit Guru.”
In summary, they were all wholeheartedly devoted to their practice. During the retreat, many Buddhas and Bodhisattvas appeared before them. In particular, Manjushri Bodhisattva directly served as Je Tsongkhapa’s spiritual teacher, imparting to him many essential teachings of both Sutra and Tantra. Thus, Je Tsongkhapa’s accomplishments in his practice were exceptionally vast.
Speaking from the ultimate truth, he is considered an emanation of Manjushri Bodhisattva. However, from the perspective of benefiting sentient beings, even though he had reached the verge of Buddhahood and could at any time practice the path of Vajrayana or attain the fruition of union, he chose otherwise. Considering the potential mistakes that his disciples and the teachings might encounter in the future, he established the completion of the illusory body and the union of clear light at the time of death, attaining the fruition of union through the intermediate state in the form of the Sambhogakaya and Nirmanakaya.
This section is a teaching on the practice of rejoicing. Rejoicing is a practice that disciples of the Bodhisattva path and the Mahayana tradition should cultivate, as it is the most supreme practice. One should not engage in actions driven by competition or jealousy toward others. Skillfully applying the practice of rejoicing can accumulate immense merit. If someone with a smaller capacity rejoices in the virtues of someone with a greater capacity, they can gain half of the virtuous roots of the latter. Rejoicing in someone with equal capacity grants an equal share of virtuous roots, while someone with a greater capacity rejoicing in someone of a lesser capacity gains even more virtuous roots than the latter.
In this teaching on rejoicing, the focus is on rejoicing in the great accomplishments and virtuous deeds of Je Tsongkhapa.
Je Tsongkhapa’s lifelong activities in propagating the Dharma and benefiting sentient beings began with the pursuit of vast learning. He extensively studied the five major treatises, the commentaries on Tantra, and their annotations, engaging deeply in hearing and contemplation. Later, he transformed the teachings and scriptural doctrines into practical instructions, integrating hearing and contemplation with practice.
Finally, at the age of thirty-six, he retreated with his disciples to Akha, engaging in intense ascetic practices. During the retreat, he encountered many Buddhas, Bodhisattvas, and specifically Manjushri Bodhisattva, who appeared before him and provided teachings. In summary, Je Tsongkhapa’s activities throughout his life demonstrate that he was an emanation of Manjushri Bodhisattva. From the perspective of ordinary sentient beings, however, he had already reached the boundary of Buddhahood and could have entered the Vajrayana path to attain the fruition of union at any time.
Yet, for the benefit of future disciples and the teachings, he manifested at the time of death, using the clear light of death to achieve the complete Sambhogakaya and Nirmanakaya in the intermediate state, thereby attaining the fruition of union. In the Good Aspirations, Manjushri’s Own Words, and other texts—sometimes translated as The Sublime Auspiciousness—there are detailed explanations of Je Tsongkhapa’s comprehensive practice of the teachings, as well as the essence of entering the profound path of practice.
In conclusion, very few can achieve what he did: harmonizing all teachings without contradiction and transforming all scriptures into practical instructions. Only he possessed such profound accomplishments. Particularly, his insights into the profound Madhyamaka view and the illusory body of the Guhyasamaja Tantra are unparalleled. Prior to him, no scholar had understood these teachings so clearly, and Je Tsongkhapa’s efforts brought them to prominence. This is a unique aspect of Je Tsongkhapa’s biography.
Not only did he comprehensively study, contemplate, and practice both the Sutras and Tantras to their full extent, but he also guided his disciples to do the same. Furthermore, his numerous writings, all composed for the benefit of sentient beings, reflect his sole aim of spreading the Dharma and benefiting all beings.
Thus, hearing, contemplation, and practice must be integrated. It is not enough to only hear and not practice, nor is it sufficient to practice without hearing. Just as attending school prepares one for future life and work, studying and hearing the teachings are meant to enable proper practice. Je Tsongkhapa’s manifestation serves as an example, showing us that hearing, contemplation, and practice must be united and cannot be separated—this is extremely important.
We should reflect in our hearts on how Je Tsongkhapa integrated hearing, contemplation, and practice, dedicating himself to correcting and benefiting sentient beings. We should rejoice from the depths of our hearts in his disciplined conduct and virtuous deeds. In summary, we must remind ourselves and seek blessings to rejoice in the same manner as Je Tsongkhapa’s exemplary deeds.
Turning the Dharma Wheel
Next, we move on to the section of Encouraging the Turning of the Dharma Wheel:
“O Supreme, Most Excellent Guru,
The Dharmakaya is an empty expanse of compassionate wisdom clouds.
May the rain of vast and profound Dharma
Descend upon the lands suited to be transformed.”
This section reminds us of Je Tsongkhapa’s practice of turning the Dharma Wheel. Generally, when our own minds are completely pure, the body, speech, and mind of the Buddha naturally manifest, arising spontaneously.
Encouraging the turning of the Dharma Wheel carries profound significance. The Dharma Wheel refers to both the teachings (scriptural Dharma) and the realizations (realized Dharma). For the Dharma of realization to transfer from one individual (puthujjana) to another, it must rely on the turning of the Dharma Wheel of teachings. Only through this can realizations arise. Thus, the turning of the Dharma Wheel must rely on our supplications.
Here, the symbolic qualities of the Dharmakaya represent Je Tsongkhapa’s enlightened wisdom. From the expanse of this Dharmakaya, which is like the sky, the compassionate wisdom clouds spread across the heavens, and from these clouds, the vast and profound nectar of Dharma rains down, nurturing the minds of all sentient beings. Using the image of rain from the clouds symbolizes the turning of the Dharma Wheel. The ultimate purpose is to allow the Dharma of realization to arise within our mindstreams. However, for the realization of the Dharma to arise, it must depend on supplicating the Dharma Wheel of teachings.
Dedication of Merits
Next is the dedication of merits:
“Through all the virtues I have gathered,
May I benefit the Dharma and sentient beings.
May the Dharma King Je Tsongkhapa
Ensure the luminous presence of the essential teachings.”
Dedication is extremely important in practice. The two most important elements of practice are the intention at the beginning and the dedication at the end. The beginning refers to correcting our intention and motivation, while the end refers to dedicating merits. If you do not dedicate your merits, then the virtuous roots you have accumulated over countless eons could be destroyed by a single moment of anger. However, if you dedicate your merits, even if you have not yet attained enlightenment, these virtuous roots will never diminish or be exhausted. Thus, dedication is crucial, as it redirects all accumulated merits toward supreme enlightenment.
There is a subtle difference between aspiration and dedication. Dedication involves a clear and specific goal, while aspiration is more general and lacks a defined target.
The guru briefly summarized the practice of rejoicing, with the primary focus being on learning from Je Tsongkhapa’s life, from his vast studies to his practices and unique conduct. We should rejoice in his virtuous deeds by reflecting on his biography.
The section on encouraging the turning of the Dharma Wheel uses the Space-like Dharmakaya as a metaphor for Je Tsongkhapa’s wisdom. The compassionate clouds of wisdom, spreading throughout space, rain down nectar onto the hearts of sentient beings, symbolizing the turning of the Dharma Wheel. Finally, dedication expresses the hope that Je Tsongkhapa’s teachings, particularly the essence of his holy Dharma, may always remain radiant and clear. Dedication practice is just as important, as stated in the scriptures: the two most important aspects of practice are correcting the intention at the beginning and making dedication at the end.
Finally, we conclude with dedication. It is like pouring a drop of water into the ocean; as long as the ocean does not dry up, the drop of water will also never be exhausted. Similarly, when milk is poured into a container of water, the two mix seamlessly, and neither the water nor the milk will diminish. Therefore, when dedicating to unsurpassed enlightenment, the merit and virtue accumulated can continue to be used until enlightenment is attained. If virtuous actions are not dedicated, it is possible that the virtuous roots accumulated over countless eons could be destroyed by a single moment of anger. However, with dedication, the virtuous roots can be preserved and extended. Thus, it is essential to pay careful attention to both the motivation at the beginning of practice and the dedication at the end.
There are three primary forms of dedication:
1. Dedicating toward perfect enlightenment.
2. Dedicating toward the causes of practicing the true Dharma.
3. Dedicating toward the causes of being continually guided by spiritual teachers in future lifetimes.
The most supreme form is the dedication toward the causes of practicing the true Dharma. Therefore, when practicing in front of the merit field of Je Tsongkhapa and engaging in the seven-branch offering, as well as dedicating all the virtuous roots accumulated across the three times, one should do so not for personal fame or gain, but to fulfill the needs of all sentient beings and bring benefit to them, dedicating everything toward perfect enlightenment. The Dedication Chapter in A Guide to the Bodhisattva’s Way of Life provides many supreme examples of dedication, which can serve as inspiration.
Migtsema
In addition, as part of the six preparatory practices, one can aspire for the three great benefits, wishing that until enlightenment is achieved, one’s mind remains undistorted and free from delusions. One can also pray to overcome both inner and outer obstacles, as well as secret impediments, aligning with the supplications in the three great benefits. Furthermore, prayers such as those in In Praise to Lama Tsongkhapa (“Migtsema”)—revealed by Manjushri in the form of a supplication text—can also be used.
There are many forms of supplication, but this section focuses on using the Migtsema text to receive the four empowerments. In the practice of supplication and receiving blessings, there are several aspects:
1. Supplicating to receive the blessings of the four empowerments.
2. Supplicating for the blessings of supreme wisdom in both Dharma and activities.
3. Supplicating for the blessings to fully realize the path and result.
At this point, we will first discuss how to recite the supplication text in the context of receiving the four empowerments. As mentioned earlier, scriptures describe many manifestations of Manjushri, but his supplication aspect is exemplified in the form of Migtsema. Previously, we also mentioned other forms of supplications, including four-line, five-line, and nine-line versions, each associated with different practices for accomplishing specific activities.
During Je Tsongkhapa’s lifetime, there were already many such practices, including the unique oral transmission lineage of the Ganden Ear-Whispered tradition, which incorporated the practice of Migtsema with the recitation of the four empowerments. The visualization includes contemplating Je Tsongkhapa as embodying the treasure of body, illuminating like the sun, and holding the treasure of secret wisdom. It also involves visualizing the “three heroes and nine deities.”
• Visualize Je Tsongkhapa’s crown adorned by Manjushri with the three external, internal, and secret adornments, corresponding to the treasure of body. This represents Je Tsongkhapa’s external attainment.
• Visualize Je Tsongkhapa’s throat center adorned by Avalokiteshvara with three external, internal, and secret adornments, corresponding to the radiance of sunlight. This represents Je Tsongkhapa’s internal attainment.
• Visualize Je Tsongkhapa’s heart adorned by Vajrapani with three external, internal, and secret adornments, corresponding to the secret treasury of wisdom. This represents Je Tsongkhapa’s secret attainment.
The external, internal, and secret accomplishments of the three protectors—Manjushri, Avalokiteshvara, and Vajrapani—are described in the scriptures. For example:
• Manjushri’s external accomplishment includes his external form; internal accomplishment involves his subtle body; and secret accomplishment relates to his profound wisdom.
• Avalokiteshvara’s external form is the four-armed Avalokiteshvara, internal accomplishment is the Vajra Dharma, and secret accomplishment is the Ocean of Compassion Avalokiteshvara.
• Vajrapani’s external form is the blue Vajrapani, internal accomplishment is the wrathful five-garuda-form Vajrapani, and secret accomplishment is the Vajrapani Mahachakra.
By visualizing these three protectors as the “three heroes and nine deities,” one performs the supplication. Visualizations of the external, internal, and secret aspects of these deities, along with their imagery and names, are described in detail in the scriptures, where illustrations can also be found to assist in understanding the practice.
The outer accomplishment of Vajrapani Bodhisattva is visualized as Blue Vajrapani, while the inner accomplishment is the wrathful Vajrapani with the Five Garudas, representing the Five Buddha Families. In this form, his right hand raises a vajra, and his left hand holds a bell. His abdomen, crown, throat, heart, and navel (five key points) are adorned with Garudas of five colors: white, red, blue, yellow, and green. These Garudas emanate countless others, symbolizing boundless activity. The secret accomplishment is Mahachakra Vajrapani.
By visualizing the Three Heroes and Nine Deities in this way, one prays to Je Tsongkhapa to receive his blessings and to achieve the outer, inner, and secret accomplishments. In essence, this means outwardly displaying equanimity, inwardly possessing virtues, and secretly becoming inseparable from the deity’s true nature. One prays for these three levels of accomplishment by aligning oneself with Je Tsongkhapa’s realization.
At the throat, Avalokiteshvara’s outer accomplishment is visualized as Four-Armed Avalokiteshvara, the inner accomplishment as Vajradharma Avalokiteshvara, and the secret accomplishment as the Ocean of Buddha Avalokiteshvara.
The names and appearances of the Three Heroes and Nine Deities are described in the scriptures. By relying on the visual representations in the texts, one can carry out the visualization practice accordingly. For Vajrapani, the outer accomplishment corresponds to the commonly depicted form of Blue Vajrapani, while the inner accomplishment is the wrathful Vajrapani with the Five Garudas, symbolizing the Five Buddha Families.
The practice involves visualizing Je Tsongkhapa with the Three Heroes at his crown, throat, and heart, corresponding to the outer, inner, and secret accomplishments of the Nine Deities. One then prays to attain the same accomplishments as Je Tsongkhapa: outward equanimity, inward virtues, and inseparability from the deity’s true nature.
How should one pray? A comprehensive example can be found in the instructions for the Guru Yoga of Tushita Heaven, particularly in the prose and verses of the long prayer text. The key point is to recite verses such as:
• “Avalokiteshvara, great treasure of non-objectifying compassion;” – praying to gain vast altruistic paths.
• “Manjushri, master of stainless wisdom” – praying for the realization of the sacred body and path.
• “Vajrapani, destroyer of the entire host of maras,” – praying for mastery of the sacred path.
Through this practice, one invokes the blessings of the father-son triad of holy beings with complete compassion, wisdom, and courageous power, as embodied by all Buddhas and Bodhisattvas of the ten directions.
Je Tsongkhapa is known for his profound mastery of all fields of knowledge. In this prayer, we ask for the ability to attain the same outer accomplishments, representing the qualities of the teachings. We pray for blessings to achieve outward accomplishments like those of Je Tsongkhapa, who perfected external teachings and inner realization.
In summary, one reflects on Je Tsongkhapa’s unparalleled mastery of all knowledge and prays for his blessings to achieve similar outer, inner, and secret accomplishments. While doing so, one recites the Migtsema prayer.
Visualize that from the crown of Je Tsongkhapa’s head, Manjushri Bodhisattva radiates limitless light and white nectar, descending into your own and all sentient beings’ crown chakras, purifying all past karma and habitual obstacles. Then, pray for the blessings to merge with oneself and attain Je Tsongkhapa’s outer accomplishments. The main part of the prayer for the outer accomplishment involves visualizing Manjushri Bodhisattva at Je Tsongkhapa’s crown, emitting limitless white light and nectar, entering the crown chakras of oneself and all beings, cleansing all habitual tendencies. At this moment, you can recite:
• “Avalokiteshvara, great treasure of non-objectifying compassion,”
• “Manjushri, master of stainless wisdom,”
• “Vajrapani, destroyer of the entire host of maras,”
• “Tsongkhapa, crown jewel of the sages of the land of snow.”
Then continue reciting:
• “I pray before the name of the wise and compassionate one,”
• “Manjushri’s secret accomplishment, merge into myself, please bless me.”
Next, visualize the secret accomplishment of Manjushri, blending it into yourself. Continue with:
• “Avalokiteshvara, great treasure of non-objectifying compassion,”
• “Manjushri, master of stainless wisdom,”
• “Vajrapani, destroyer of the entire host of maras,”
• “Tsongkhapa, crown jewel of the sages of the land of snow,”
• “I pray before the name of the wise and compassionate one,”
• “Manjushri’s inner accomplishment, merge into myself, please bless me.”
Then, continue:
• “Avalokiteshvara, great treasure of non-objectifying compassion,”
• “Manjushri, master of stainless wisdom,”
• “Vajrapani, destroyer of the entire host of maras,”
• “Tsongkhapa, crown jewel of the sages of the land of snow,”
• “I pray before the name of the wise and compassionate one,”
• “Manjushri’s outer accomplishment, merge into myself, please bless me.”
This completes the prayer for the Threefold Accomplishment of Manjushri’s outer, inner, and secret realizations, merging into oneself. This is the section on outer accomplishment prayers.
The next stage involves inner accomplishments. Pray that you too may realize the unmatched accomplishments Je