A PRAYER TO MEET WITH THE TEACHINGS OF JE TSONG KHAPA
When your time comes to die, because of your will-power you will remember your prayer. If you know what to do beforehand, you will remember at the time of death. I am telling you this because I believe it, not because I have realizations. Lama Tsongkhapa had explained everything thoroughly from beginning to end, from Hinayana to Paramitayana to tantra, the entire path to enlightenment. Thousands and thousands of people had meditated upon his teachings and achieved realizations. And unfortunately the Tibetan people are degenerating. He taught people not to cling to the desires of the sensory world, yet people are more grasping and have more desires than ever.
Khedrub Je had reason to feel this; there were many degenerations.
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He was so sad, and he cried and cried. Then he prayed and offered a mandala. Suddenly Lama Tsongkhapa appeared in youthful aspect on a jeweled throne surrounded by deities, dakas, and dakinis. My principal message to people is to practice the tantric path. Practice this and then give it to qualified people. Instead of crying you should help to do this as much as possible, and that will make me very happy.
If you practice, Lama Tsongkhapa will smile. His heart was breaking. Again he prayed strongly and offered a mandala. Lama Je Tsongkhapa manifested and gave him many teachings and initiations. At still another time that Khedrub Je cried so hard and prayed so much, Lama Tsongkhapa manifested in a reddish-colored aspect, holding a sword and a skullcup and riding on a tiger.
Later he also manifested as Manjushri, and at another time in his usual form but riding a white elephant. Five visions appeared when, for different reasons, Khedrub Je cried and prayed. Why do I tell you these stories? It is good to know that Lama Je Tsongkhapa was a great yogi, a mahasiddha — there is no question — and that Khedrub Je had such inner realizations that just by calling on him, Lama Tsongkhapa would manifest.
Even though we are degenerate, we have the chance to hear his way of explaining the tantric path and to try to actualize it.
*A PRAYER TO MEET WITH THE TEACHINGS OF THE GREAT JE TSONG KHAPA
We are so lucky. Even if we do not know much about Buddhist things, if we practice what we do know, Lama Tsongkhapa will be very happy. When you understand them, you really get something helpful, and devotion arises. While giving this teaching, I have been feeling especially grateful to Lama Je Tsongkhapa. Because he explains the Six Yogas of Naropa in such a profound way, I feel much devotion to him. The way he puts things together, there is no question — he must be a mahasiddha.
Karma is your experiences of body and mind. The word itself is Sanskrit; it means cause and effect. Your experiences of mental and physical happiness are the effects of certain causes, but those effects themselves become the cause of future results. One action produces a reaction; that is karma. The Mahasiddha Je Tsongkhapa. Is the World Ready to Understand?
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He spends the winter at Tso-may in Tolung where he studies the Kalacakra.
He also gives many lectures. During the summer, he conducts a retreat of Heruka in a grotto of Okar and develops high realizations. During the autumn, he gives lectures in front of vast assemblies. When autumn comes, yearning to listen to the Basket of the Tantra, he goes to the region of Tsang and arrives in Rong where he listens to the teaching of high learned Masters. Je Tsongkhapa bestows the empowerment of Sarasvati to Lama Umapa.
In Nyang to, in the Tri Tsakang, he studies ritual dances and melodies as well as the manner of tracing mandala and executing mudras. He dreams that Master Kyungpo Lhe shows him his heart in which a rosary of mantras is turning. Under the direction of Gyeltsen Drakpa, he studies the ritual dances and melodies as well as the manner of tracing mandalas and executing mudras. Je Tsongkhapa gives numerous teachings in Kyormo lung.
At thirty-six years of age, having made a small boat.
Practices for Ganden Ngamchoe — - FPMT
Je Tsongkhapa leaves Kyormo lung for Olka with eight disciples. Devoting himself to intensive practices of purification, he frequently has visions of the thirty-five Buddhas of confession, Maitreya-natha, Medicine Buddha, Maitreya and Amitayus. At thirty-seven years of age, Je Tsongkhapa presents offerings to the great statue of Maitreya in temple Dzin-tchi and prays with great fervor.
Vision of Manjusri surrounded by Buddhas, Bodhisattvas, pandits and yogis that entirety fill the space. A sword springs out from the heart of Manjusri and its tip comes to touch the heart of Je Tsongkhapa. Ambrosia flows down the sword into the heart of the Noble Master, filling his body. The pure bliss he then experiences increases in an unconceivable manner. Those who are present at this vision, open their mouth to drink this ambrosia.
Some get a lot of ambrosia, others less, while some do not get any. On the day of the celebration of the victory of Buddha Sakyamuni upon the heretics, Je Tsongkhapa presents lavish offerings. When he invites those to whom the offerings are intended, he makes a particularly intense vow. Immediately, he sees the whole sky filled with Buddhas. Following the instructions of Manjusri, Je Tsongkhapa decides to repair the temple of Dzin-tchi.
Having no riches, he wants to propitiate Vaisravana to get help but he realizes he does not even have butter to make the tormas for the ritual.
15 Thangkas of Lama Tsongkhapa
A monk carrying some butter suddenly appears. The ritual is performed and the following day nomads bring plenty of butter. The mandala of Manjusri-endowed-with-secrets is created.
Je Tsongkhapa conducts a developed consecration ceremony. Je Tsongkhapa indicates to the artists the respective colors of the Thirty-five confession Buddhas. He goes to Lhodrak. Khenchen Tchakdor comes to welcome him and sees him as an emanation of Manjusri while Je Tsongkhapa sees the Khenchen as an emanation of Vajrapani.
Having listened to a teaching on Guru-yoga from the Khenchen, Je Tsongkhapa has a vision of Vajrapani who comes to melt in him. When Je Tsongkhapa gives a teaching on the Siksa-samuccaya, the Khenchen sees above his head the Venerable Maitreya, while a white Manjusri appears above his right shoulder and the Goddess Sarasvati above the left.
All around stands a vast assembly of Protectors and Dakinis headed by Mahakala. At the feet of the Khenchen, Je Tsongkhapa listens to explanations on the Lamrim and receives initiations in the Heard lineage Gnyen gyu. He has a vision of the Deities whose empowerment is conferred to him. Je Tsongkhapa thinks of going to India to meet the Master Mitra. Vajrapani tells the Khenchen that if Je Tsongkhapa goes to India it will hurt his disciples. Following the instructions of Manjusri, Je Tsongkhapa offers the three monastic robes, the bowl, and so forth to the statue of Maitreya in the temple of Dzin-tchi.
While he stays in Nyel, he takes pan in the welcoming ceremonies of the great Tenrim, the work composed by Geshe Trinlay-pa. Je Tsongkhapa carefully reads this text and then gives teachings on it. He spends this summer retreat in the Yardren monastery. He has a vision of the Venerable Manjusri and Vaisravana. Manjusri makes a prophecy. With thirty disciples, he goes to Tsari. He practices the self-initiation of Heruka and numerous extraordinary signs appear. On his way back to Nyel, he has a gigantesque vision of the Protector Maitreya-natha who makes a prophecy about him.
In Senge dzong, he carefully examines the Six Applications of the Kalacakra and achieves a correct and firm comprehension. He has a vision of Kalacakra of golden color in his Solitary Heroe form, who delivers a prophecy about him. The Goddess Sarasvati appears to tell him he will leave this world at the age of fifty-seven. The Venerable Manjusri appears in turn to indicate the methods that will enable to increase his longevity. Extremely remarkable vision of Manjusri who grants teachings on the Progressive Path.
Je Tsongkhapa presents numerous offerings. While staying in Kang-chung, Je Tsongkhapa gives teachings in front of vast assemblies of religious and lay devotees. Je Tsongkhapa gathers the inhabitants of the region of Nyel and bestows on them the vows of lay disciples, the vows of refuge, and so forth.
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Teachings in Ode Kun-gyel. Vision of Nagarjuna surrounded by his Spiritual Sons. The Pandit Buddhapalita blesses Je Tsongkhapa with his work. During the celebration of the Victory of Buddha Sakyamuni upon the heretics, Je Tsongkhapa presents countless lavish offerings in front of the statue of Maitreya in Dzin-tchi temple.
As a result of the intense prayer he makes, an infinite assembly of all the Buddhas of the five families fills the space around him. During the autumn, Je Tsongkhapa goes to the region of Ki-sho and stays in the Potala.
In front of the monks of the three great monasteries of Sangpu, Dewachen and Kuntang, he gives various teachings. Je Tsongkhapa and the Venerable Rendawa stay together and give numerous teachings. Je Tsongkhapa is invited in Drikung monastery. He receives instructions on the Tantras from Djen-nga Rinpoche and gives himself numerous teachings. Je Tsongkhapa goes to Dewachen monastery in the region of On and gives numerous teachings on ethics. On the third day of the twelfth month of the year of the cow, he has a vision of Manjusri in the middle of a mandala of nineteen Deities.
On the evening of the fourth day, he has a vision of Buton Rinpoche who ho entrusts him with the Root Tantra of the Guyasamaja. In , Je Tsongkhapa suffers from serious health problems. In order to eliminate these hindrances, he makes an intensive practice of Vajrabhairava.
He has vision of Protectors such as Mahakala with six arms and four arms, Yama, Vaisravana, and so forth who drag the troops of demons. Even if you hate happiness in this life, it will still come by the way.
Practices for Ganden Ngamchoe —
This is what you get from offering every single candle or Christmas light to the Guru-Triple Gem. You can hang lights around the center buildings, like a net of light offerings that cover a whole wall, outside and inside. The lights can be white or different colors. Or you can hang lights over the trees and bushes or in the garden around the center. We generally use lots of Christmas lights just for parties or festivals.
Instead, we should offer as many lights as possible to create the causes of enlightenment by offering the lights to Lama Tsongkhapa, the merit fields, and so forth. But you can burn the ego away. Burning a little bit of your nose or ear is okay too this is just a little joke! When we offer lights for marriages, New Year parties, and so forth, the many dollars spent, the entire expense incurred for the party is all wasted.