Visualize the merit field, either the elaborate visualization of “the one into many,” as in Jor Chö; or the simple visualization of “[the many into one]]”: all Buddha, Dharma, and Sangha in the one aspect of Buddha Shakyamuni. Set up as many offerings of the best possible quality as you can. As you set up, bless each offering you put on the altar by reciting OM AH HUM.
I go for refuge until I am enlightened. To the Buddha, the Dharma, and the Supreme Assembly. By my practice of giving and other perfections, May I become a buddha to benefit all sentient beings. (3x)
How wonderful it would be if all sentient beings were to abide in equanimity, free of hatred and attachment, not holding some close and others distant. May they abide in equanimity. I myself will cause them to abide in equanimity. Please, Guru-Deity, bless me to be able to do this.
How wonderful it would be if all sentient beings had happiness and the cause of happiness. May they have happiness and its cause. I myself will cause them to have happiness and its cause. Please, Guru-Deity, bless me to be able to do this.
How wonderful it would be if all sentient beings were free of suffering and its cause. May they be free of suffering and its cause. I myself will cause them to be free from suffering and its cause. Please, Guru-Deity, bless me to be able to do this.
How wonderful it would be if all sentient beings were never separated from the happiness of higher rebirth and liberation. May they never be separated from these. I myself will cause them never to be separated from these. Please, Guru-Deity, bless me to be able to do this.
For the sake of all mother sentient beings, I shall quickly and more quickly actualize the Guru-Deity’s primordial state of buddhahood in this very lifetime.1
I shall liberate all mother sentient beings from suffering and lead them to the great bliss of buddhahood. For this purpose I am going to practice the profound path of Guru-Deity yoga. (both verses 3x)
Everywhere may the ground be pure, Free of the roughness of pebbles and so forth. May it be in the nature of lapis lazuli And as smooth as the palm of one’s hand.
This has great benefit. Once the offerings are arranged, recite the offering cloud mantra, which blesses the offerings and causes each of the numberless buddhas to receive innumerable offerings, like rainfall, which is why this is called the offering cloud mantra. It is extremely important to recite this because the buddhas receive innumerable offerings whereby you collect innumerable merits.
May human and divine offerings, Actually arranged and mentally created, Clouds of finest Samantabhadra offerings, Fill the entire space.
OM NAMO BHAGAVATE VAJRA SARA PRAMARDANE / TATHAGATAYA / ARHATE SAMYAKSAM BUDDHAYA / TADYATHA / OM VAJRE VAJRE / MAHA VAJRE / MAHA TEJA VAJRE / MAHA VIDYA VAJRE / MAHA BODHICITTA VAJRE / MAHA BODHI MÄNDO PASAM KRAMANA VAJRE / SARVA KARMA AVARANA VISHO DHANA VAJRE SVAHA (3x)
By the power of truth of the Three Rare Sublime Ones, The blessings of all the buddhas and bodhisattvas, The great wealth of the completed two collections, And the sphere of phenomena being pure and inconceivable;
May these piles of clouds of offerings arising through transformation by the bodhisattvas Arya Samantabhadra, Manjushri, and so forth – unimaginable and inexhaustible, equalling the sky – arise and, in the eyes of the buddhas and bodhisattvas of the ten directions, be received.
This has great benefit: it causes each buddha of each and every merit field to actually receive as many offerings as you have visualized.
The Actual Guru Yoga Meditation Related to Lama Tsongkhapa
Invocation (with burning incense) You who emanate from the heart of the saviour of the hundred devas’ Joyful Realm, On the peak of a cloud resembling clumps of extremely fresh white yoghurt, The king of Dharma, omniscient Losang Dragpa, with your sons: I request you to come to this place.
Requesting to Have a Stable Life In the sky before me, on a lion throne, lotus, and moon disk, The perfect, pure2 lama smiles with delight. Supreme field of the merit of mind’s devotion, I beg you to abide for a hundred eons to increase the teachings.
Prostration Your holy mind understands the full extent of objects to be known. Your eloquent speech is the ear-ornament of the fortunate ones. Your holy body is glowing and glorious with fame. To you, who is meaningful to see, hear, and remember, I prostrate.
If one likes, one may turn to p17 for an extensive offering meditation to Lama Tsongkhapa. Offerings Beautiful drinking water, various arranged flowers, Fragrant incense, light, scented water, and so forth; Actually performed and mentally transformed oceans of clouds of offerings I offer to you, the supreme field of merit. For the extensive meditation on confession, see p19. Confession Whatever non-virtues of body, speech, and mind, And especially actions opposite to the three vows That I have created from beginningless time, From the bottom of my heart, I regret and fervently confess them all individually.
Rejoicing In this time of the five degenerations, you strove for many listenings and realizations, And made meaningful the perfect human rebirth By renouncing the eight worldly concerns. In the saviour’s extensive deeds I rejoice sincerely from the depths of my heart.
For the extensive meditation on rejoicing in Lama Tsongkhapa’s deeds, turn to p. 39.
Requesting to Turn the Wheel of Dharma Please, holy perfect, pure gurus, From billowed clouds of compassion and wisdom in the sky of dharmakaya, Make rainfalls of profound and extensive teachings of whatever is suitable For the ears of sentient beings who are the objects to be subdued.
Visualize offering Lama Tsongkhapa and his heart sons a golden Dharma Wheel.
Dedication I dedicate whatever virtues I have ever collected, For the benefit of the teachings and of all sentient beings, And in particular, for the essential teachings Of venerable Losang Dragpa to shine forever.
Mandala Offering SA ZHI PÖ KYI JUG SHING ME TOG TRAM This ground, anointed with perfume, strewn with flowers, RI RAB LING ZHI NYI DÄ GYÄN PA DI Adorned with Mount Meru, four continents, the sun and the moon. SANG GYÄ ZHING DU MIG TE ÜL WA YI I imagine this as a buddha-field and offer it. DRO KÜN NAM DAG ZHING LA CHÖ PAR SHOG May all living beings enjoy this pure land!
Due to the merits of having offered this mandala to Guru Lama Tsongkhapa – father and two sons – may I, my family members, and all sentient beings, without a delay of even one second, be able to meet the pure wisdom teaching of the victorious one (Lama Tsongkhapa) who is endowed with pure morality and the brave attitude, who does extensive deeds for all sentient beings, and who accomplished the yoga of two stages (the essence of which is the transcendental wisdom of non-dual bliss and voidness).3
IDAM GURU RATNA MANDALAKAM NIRYATAYAMI
Visualization Three hollow, white beams are emitted from the hearts of Lama Tsongkhapa and sons; the beams mix into one as they enter into your own crown.
Milk-coloured white nectar flows into you through the white beam tube and washes away all stains, sicknesses, spirit harms, defilements, and negative karma. Your own body becomes calm and clear, like crystal.
If you wish, you may recite either the nine- or five-line prayer: Nine-Line Prayer to Lama Tsongkhapa NGÖ DRUB KÜN JUNG THUB WANG DOR JE CHHANG Vajradhara, lord of sages, source of all realizations, MIG ME TSE WÄI TER CHHEN CHÄN RÄ ZIG Avalokiteshvara, great treasure of objectless compassion, DRI ME KHYEN PÄI WANG PO JAM PÄI YANG Manjushri, master of stainless wisdom, DÜ PUNG MA LÜ JOM DZÄ SANG WÄI DAG Vajrapani, destroyer of the entire host of maras, GANG CHÄN KHÄ PÄI TSUG GYÄN LO ZANG DRAG Losang Dragpa, crown jewel of sages of the land of snow, KYAB SUM KÜN DÜ LA MA SANG GYÄ LA To you, Guru-Buddha, embodying the three refuges, GO SUM GÜ PÄI GO NÄ SÖL WA DEB I make requests respectfully with my three doors. RANG ZHÄN MIN CHING DRÖL WAR JIN GYI LOB Please grant your blessings to liberate myself and others. CHHOG DANG THÜN MONG NGÖ DRUB TSÄL DU SÖL (3x) Please bestow the supreme and common realizations. (3x)
Five-Line Prayer to Lama Tsongkhapa (Mig-tse-ma) MIG ME TSE WÄI TER CHHEN CHÄN RÄ ZIG Avalokiteshvara, great treasure of non-objectifying compassion; DRI ME KHYEN PÄI WANG PO JAM PÄI YANG Manjushri, master of stainless wisdom; DÜ PUNG MA LÜ JOM DZÄ SANG WÄI DAG Vajrapani, destroyer of the entire host of maras, GANG CHÄN KHÄ PÄ TSUG GYÄN TSONG KHA PA Tsongkhapa, crown jewel of the sages of the land of snow; LO ZANG DRAG PÄ ZHAB LA SÖL WA DEB To Losang Dragpa, at your feet I make requests. Purification When you do purification conjoined with Guru yoga, the main object to purify is negative karma collected in relation to the Guru – such as having harmed the Guru’s holy body, breaking the Guru’s advice, disturbing the Guru’s holy mind, arousing non-devotional thoughts toward the Guru, criticizing the Guru, breaking samaya with the Guru – all collected since beginningless time. Why? Because it is the heaviest negative karma and the greatest obstacle to achieving enlightenment.
Visualization Visualize before you Lama Tsongkhapa and his two spiritual sons, focusing especially on Lama Tsongkhapa and all the buddhas. While reciting the five-line prayer to Lama Tsongkhapa (called Mig-tse-ma) do the common meditation for purification. Following that, still while reciting Mig-tse-ma, do the meditations for actualizing the seven types of wisdom. When doing the meditations of achieving the seven wisdoms, you must do the first four, up to profound wisdom; the last three can be done according to your wishes and needs.
Throughout the meditations, it is important to hold the awareness and devotional thought that your root Guru is inseparable from Lama Tsongkhapa and, in essence, is the synthesis of all three deities – Manjushri, embodiment of all buddhas’ wisdom; Avalokiteshvara, embodiment of all buddhas’ compassion; and Vajrapani, embodiment of all buddhas’ power.
The Seven Wisdoms 1. Please grant me blessings to achieve great understanding, which is able to understand and explain the meanings of extensive scriptures without resistance.
Great understanding, in the form of orange-coloured nectar beams clarified as pure Lord Manjushri, is emitted from Lama Tsongkhapa and his two sons, absorbing into me and filling my whole body. Then, atoms of nectars, which are clarified as pure Lord Manjushri, radiate out to the victorious ones and their sons. Thus, the great understanding of the victorious ones and their sons, in the form of the deities’ holy bodies, absorbs into me and fills my whole body. 2. Please grant me blessings to achieve clear wisdom, which can understand and clarify the details of very subtle and extremely difficult points without resistance.
Clear wisdom, in the form of orange-coloured nectar beams clarified as the syllables of the mantra OM AH RA PA CHA NA DHI, is emitted from Lama Tsongkhapa and his two sons, absorbing into me and filling my whole body. Then, atoms of nectars, clarified as OM AH RA PA CHA NA DHI, radiate out to the victorious ones and their sons. Thus, the clear wisdom of the victorious ones and their sons, in the form of OM AH RA PA CHA NA DHI, absorbs into me and fills my whole body.
3. Please grant me blessings to achieve quick wisdom, which quickly cuts the non-understanding and wrong-understanding and doubts without resistance.
Quick wisdom, in the form of orange-coloured nectar beams clarified as the syllable DHI, are emitted from Lama Tsongkhapa and his two sons, absorbing into me and filling my whole body. Then, atoms of nectars, clarified as the syllable DHI, radiate out to the victorious ones and their sons. Thus, the quick wisdom of the victorious ones and their sons, in the form of the syllable DHI, absorbs into me and fills my whole body.
4. Please grant me blessings to achieve profound wisdom, which can understand and explain the meaning of scripture with depth and without resistance.
Profound wisdom, in the form of orange-coloured nectar beams clarified as the implements (text and sword), are emitted from Lama Tsongkhapa and his two sons, absorbing into me and filling my whole body. Then, atoms of nectars, clarified as the implements, radiate out to the victorious ones and their sons. Thus, the profound wisdom of the victorious ones and their sons, in the form of the implements, absorbs into me and fills my whole body.
5. Please grant me blessings to achieve the wisdom to explain the Dharma, which gives definite, supreme understanding of all the meanings of all the words of the scriptures without resistance.
Wisdom to explain the Dharma, in the form of orange-coloured nectar beams clarified as texts, are emitted from Lama Tsongkhapa and his two sons, absorbing into me and filling my whole body. Then atoms of nectars, clarified as texts, radiate out to the victorious ones and their sons. Thus, the wisdom to explain the Dharma of the victorious ones and their sons, in the form of texts, absorbs into me and fills my whole body.
6. Please grant me blessings to achieve debating wisdom, which enables one to achieve bravery over evil debate without resistance.
Debating wisdom, in the form of orange-coloured nectar beams clarified as wheels of swords, are emitted from Lama Tsongkhapa and his two sons, absorbing into me and filling my whole body. Then, atoms of nectars, clarified as wheels of swords, radiate out to the victorious ones and their sons. Thus, the debating wisdom of the victorious ones and their sons, in the form of wheels of swords, absorbs into me and fills my whole body.
7. Please grant me blessings to achieve writing wisdom, which makes meaning and sound perfect and gives clear understanding and happiness.
Writing wisdom, in the form of orange-coloured nectar beams clarified as texts and wheels of swords, are emitted from Lama Tsongkhapa and his two sons, absorbing into me and filling my whole body. Then atoms of nectars, clarified as texts and wheels of swords, radiate out to the victorious ones and their sons. Thus, the writing wisdom of the victorious ones and their sons, in the form of texts and wheels of swords, absorbs into me and fills my whole body. Requests Please grant me blessings to achieve extensive great wisdom that is able to understand and explain the meanings of the extensive scriptures without resistance. I request that the wisdoms of hearing, understanding, and meditation may increase. I request that the wisdoms of expounding, debating, and writing may be developed. I request that the general and sublime realizations may be granted. Please grant me blessings to be quickly like you.
I request that the transcendental wisdom of the simultaneously born great bliss may arise. I request that the stains of truly believing illusory thought may be purified. I request that the net of doubts that are only in the mind may be cut off. Please grant me blessings to be quickly like you.
The Foundation of All Good Qualities The foundation of all good qualities is the kind and perfect, pure Guru; Correct devotion to him is the root of the path. By clearly seeing this and applying great effort, Please bless me to rely upon him with great respect.
Understanding that the precious freedom of this rebirth is found only once, Is greatly meaningful, and is difficult to find again, Please bless me to generate the mind that unceasingly, Day and night, takes its essence.
This life is as impermanent as a water bubble; Remember how quickly it decays and death comes. After death, just as a shadow follows the body, The results of black and white karma follow.
Finding firm and definite conviction in this, Please bless me always to be careful To abandon even the slightest negativities And accomplish all virtuous deeds.
Seeking samsaric pleasures is the door to all suffering: They are uncertain and cannot be relied upon. Recognizing these shortcomings, Please bless me to generate the strong wish for the bliss of liberation.
Led by this pure thought, Mindfulness, alertness, and great caution arise. The root of the teachings is keeping the pratimoksha vows; Please bless me to accomplish this essential practice.
Just as I have fallen into the sea of samsara, So have all mother migratory beings. Please bless me to see this, train in supreme bodhicitta, And bear the responsibility of freeing migratory beings. Even if I merely develop bodhicitta, but I don’t practice the three types of morality, I will not achieve enlightenment. With my clear recognition of this, Please bless me to practice the bodhisattva vows with great energy.
Once I have pacified distractions to wrong objects And correctly analyzed the meaning of reality, Please bless me to generate quickly within my mindstream The unified path of calm abiding and special insight.
Having become a pure vessel by training in the general path, Please bless me to enter The holy gateway of the fortunate ones: The supreme vajra vehicle.
At that time, the basis of accomplishing the two attainments Is keeping pure vows and samaya. As I have become firmly convinced of this, Please bless me to protect these vows and pledges like my life.
Then, having realized the importance of the two stages, The essence of the Vajrayana, By practicing with great energy, never giving up the four sessions, Please bless me to realize the teachings of the holy Guru.
Like that, may the gurus who show the noble path And the spiritual friends who practice it have long lives. Please bless me to pacify completely All outer and inner hindrances.
In all my lives, never separated from perfect gurus, May I enjoy the magnificent Dharma. By completing the qualities of the stages and paths, May I quickly attain the state of Vajradhara.
The Guru Entering the Heart Magnificent and precious root Guru, Please abide on the lotus, sun, and moon seat at my heart. Guide me with your great kindness, And grant me the realizations of your holy body, speech, and mind.
Magnificent and precious root Guru, Please abide on the lotus, sun, and moon seat at my heart. Guide me with your great kindness, And grant me the general and sublime realizations.
Magnificent and precious root Guru, Please abide on the lotus, sun, and moon seat at my heart. Guide me with your great kindness, And please remain stable, without separation from my body, speech, and mind, until I attain enlightenment
Guru Lama Tsongkhapa enters into your heart and becomes completely one with your body, speech, and mind. If you have received highest yoga tantra initiation, the Guru enters into your heart; otherwise, the Guru melts into light and absorbs into the centre of your two eyebrows, thus blessing and transforming your body, speech, and mind.
Dedication May I continue my life in pure moral conduct, Listening [to many teachings]. May I train the mind in bodhicitta, pure conduct, and pure view, Without corrupting the teaching of pure wisdom of the second buddha, Lama Tsongkhapa.
In all my lives, through the victorious one, Lama Tsongkhapa, Acting in person as the Mahayana Guru, May I never turn aside for even an instant From the excellent path praised by the victorious ones.
In whatever way you appear, glorious Guru, With whatever retinue, lifespan, and pure land, Whatever noble and holy name you take, May I and others attain only these. May the glorious gurus’ lives be long and stable. May all beings equalling the extent of space have happiness. May I and others without exception accumulate merit and purify negativities, And may we be blessed to quickly attain buddhahood.
May I not arise heresy even for a second In the actions of the glorious Guru. May I regard whatever actions are done as pure.
[With this devotion] may I received the blessings of the Guru in my heart.
Due to the merits of the three times created by myself and others and by the buddhas and bodhisattvas, may I, my family members, all the students and benefactors of the organization, and all sentient beings be able to meet with perfectly qualified Mahayana virtuous friends in all our future lives. From our side may we always see them as enlightened. May we always perform only actions most pleasing to their holy minds, and may we always fulfill their holy wishes immediately.
Make charity of all the offerings to all sentient beings so that you can offer together.
Offer all the offerings — water bowls as nectar, flowers, lights, food, music, and so on — in the room and around the centre, in all the FPMT centre gompas, in Kyabje Zopa Rinpoche’s houses in America, in the various students’ houses and so on, thinking the nature of all these offerings is great bliss, and by offering them you generate infinite great bliss in the holy minds of the merit field, the essence of which is the Guru.
Offer as many times as possible to each of the following groups:
• Lama Tsongkhapa and his two disciples, thinking they are all the Buddhas, Dharma, Sangha, and all ten directions statues, stupas, scriptures — the essence of which is the Guru. • All Buddhas, Dharma, Sangha in the ten directions — the essence of which is the Guru. • All holy objects in the ten directions — the essence of which is the Guru. • The eight Medicine Buddhas for success, Bodhisattva Ksitigarbha to fulfil the wishes of all sentient beings immediately and thousand-armed Chenrezig to develop great compassion — the essence of which is the Guru.
• All holy objects (statues, stupas, scriptures, prayer wheels, etc.), all relics, and all gurus, including those: In India, especially Bodhgaya stupa — the essence of which is the Guru.
In Tibet, especially Samye Monastery — the essence of which is the Guru. In Nepal, especially Swayambunath and Bouddhanath stupas —the essence of which is the Guru.
In the world (such as Sri Lanka, Thailand) and all universes — the essence of which is the Guru.
Return to p. 6.
Generate strong regret reflecting on: The general negative karmas, the ten non-virtues (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, gossiping, covetousness, ill will, and wrong views) collected not only today, but this day, this week, this month, this year, from birth, and from beginningless past lives.
The specific negative karmas accumulated from having broken pratimoksha, bodhisattva, and tantric vows and samaya, along with the heaviest negative karma created in relationship with the virtuous friend.
Think of the definition of negative karma: any action motivated by ignorance, anger, attachment, ego or any other delusion.
Confess all of these with great urgency, thinking how these negative imprints are millions of times more harmful than all the poison and pollution outside. Generate a very intense wish to purify.
Visualize that the three Vajradharas at the hearts of Lama Tsongkhapa and his two disciples transform into Vajrasattva, a replica of which comes to crown of your head.
Recite the Vajrasattva mantra (see p. 204) along with the three visualizations for purification (see p. 208), visualizing all sentient beings on a moon disc at your heart, and purifying them also. Generate strong faith that you have completely purified all negative karmas, especially having broken the three vows.
Make the promise not to commit again those negative actions from which you can easily abstain, and not to commit for a day, an hour or at least a few seconds those negative actions from which you find it difficult to abstain.
Guru Vajrasattva is extremely pleased and dissolves into light, absorbing into the space between your eyebrows, completely blessing your body, speech, and mind. Return to p. 7. Rejoicing Meditation First, rejoice that Lama Tsongkhapa completed the path to enlightenment practicing the Dharma purely in such degenerate times, that he was free from the stains of the eight black worldly dharmas, the eight mixed worldly dharmas, and the eight white worldly dharmas.
Then rejoice in the extensive activities Lama Tsongkhapa performed for the teachings of the Buddha and for all sentient beings. By giving the clearest explanation of the teachings, Lama Tsongkhapa made it so easy for us to gain unmistaken understanding and unmistaken realization, without wasting time on wrong views.
To rejoice extensively, reflect how Lama Tsongkhapa:
• Studied very well the hundreds of volumes of all the Buddha’s teachings on sutra and tantra, as well as the commentaries composed by the great pandits and yogis of India and Tibet, and took teachings from the Sakya, Kagyu, and Nyingma traditions; reflected on the meaning of these teachings, analyzing what was correct and gaining unmistaken understanding; and meditated on this understanding, gaining unmistaken realization. • Composed eighteen volumes clarifying the scriptures of sutra and tantra, clarifying his points with hundreds of proofs, particularly the difficult and subtle points where other famous meditators and scholars made mistakes, such as the subtle points of developing shamatha, of the Prasangika-Madhyamaka view, and of the tantric completion stage method. He gave the clearest explanation of these subjects. • Practiced the three types of vows perfectly and established monasteries with many disciples upholding the vows. • Led an ascetic life, completing 3,500,000 prostrations to the Thirty-Five Confession Buddhas, over one million mandala offerings, and so forth. • Constructed holy objects, established the Great Prayer Festival, and so forth. • Taught and guided many disciples who achieved enlightenment and who in turn guided many others to enlightenment. They established many great monasteries which uphold the teachings and have produced great bodhisattvas, tantric practitioners, and qualified teachers. • Even today Lama Tsongkhapa is guiding us; through his kindness we can practice the three principals of the path, purify, and accumulate so much merit every day. Our understanding of the Dharma comes from teachers whose knowledge came from Lama Tsongkhapa. Therefore, Lama Tsongkhapa is leading us to liberation and enlightenment.
Rejoice, thinking: “How wonderful it is. Like the sun rising in this world, Lama Tsongkhapa illuminated the Dharma.” Feel happiness in the heart. Each time we rejoice we create the cause to be the same as Lama Tsongkhapa, which is the purpose of our lives.
At the end dedicate, “May I be able to offer extensive benefit to the teachings of the Buddha and to sentient beings, by having within me all the qualities of Lama Tsongkhapa from now on in all my future lifetimes.”
Return to p. 24.
Altar and Gompa Set-up Place one complete set of offering bowls on the altar, from left to right when facing the altar.
NOTE: When seating monks and nuns in the front, it is customary to seat monks on the left side of the throne (when facing the throne) and nuns on the right.
During “big pujas” (these are defined as self-initiations or long pujas and pujas with extensive offerings, etc.) one can offer a stick of incense for the lama or geshe to hold during the verses of invocation.
Ritual Implements One should have dorje and bell, and a mandala set for the mandala offering.
NOTE: Throughout the preceding text, small symbols of bells or other instruments and hand mudras appear in the margins to help the practitioner know when one should play these instruments or when to do certain mudras. It is hoped that these small indications will be helpful to those not yet familiar with these aspects of tantric practice. Other symbols and their meanings are: lotus mudra, prostration mudra and show the dorje.
1. The first ‘quickly’ refers to practicing lower (kriya) tantra, which brings enlightenment more quickly than Mahayana Paramitayana practice. The second ‘quickly’ refers to yoga tantra, which is quicker than lower tantra, thus making it possible to achieve enlightenment in one brief lifetime. The teaching of Lama Tsongkhapa, which contains the practice of integrating the three deities, enables one to achieve enlightenment even more quickly – in one brief lifetime during degenerated times.
2. The word jetsun, which Lama Zopa Rinpoche has translated here as “perfect, pure,” has many meanings. Je means: (1) having renounced this life, (2) having renounced samsara, (3) having no self-cherishing thought, (4) having eliminated the ignorance of holding onto the truly existent “I,” (5) having given up ordinary appearances, and (6) having ceased dualistic views and subtle negative imprints. Tsun means pure and disciplined: having realized (1) the path of the lower capable being, (2) the path of the middle capable being, and (3) the path of the higher capable being. The subtle meaning of jetsun is having the perfect qualities of cessation and realization of the wisdom of the non-dual bliss and voidness, the dharmakaya.
3. This prayer is contained in the long version of the prayer to meet Lama Tsong Khapa’s teaching that expresses all the special qualities. There is a story mentioned by Panchen Losang Chökyi Gyältsän that says to meet Lama Tsongkhapa’s teaching is much more rare than to be born in the pure land of the Buddha.
Original text by Dülnagpa Päldän. Translated with additional prayers and commentary by Lama Zopa Rinpoche. Transcribed by Venerable Lhundup Nyingje (Paula Chichester) in Madison, Wisconsin and Aptos, California in October 1998. Lightly edited and polished by Venerable Constance Miller, FPMT Education Department, August 1999. Revised edition, July 2001. Updated December 2003, August 2006.
Appendix: Extensive Meditations for Lama Tsongkhapa Guru Yoga taken from the Lama Tsongkhapa retreat at Istituto Lama Tzong Khapa, Pomaia, Italy, September, 2004 and provided in this form by Venerable Sarah Thresher. Lightly edited by Venerable Gyalten Mindrol, FPMT Education Department, August 2006.