Aspiration Prayer for the Flourishing of the Noble Gandan Tradition
甘丹聖教增廣願文

Jangtse Choje Kyabje Gosok Rinpoche Teaching on
Aspiration Prayer for the Flourishing of Ganden Teachings

2012-12-08

Today is the Lamp Offering Day of our master Tsongkhapa, and it is also the commemoration day of Master Tsongkhapa.

There are two types of aspiration prayers for Tsongkhapa’s teachings. One is the « Aspiration Prayer to Encounter the Teachings of the Great Tsongkhapa, King of the Three Realms, » which is longer. The other is the « Aspiration Prayer for the Spread of Ganden Teachings » which is shorter. We will perform an oral transmission of this prayer later, along with some explanations.

1.
You are the great father who engenders all the victorious buddhas,
Yet resolved to uphold the Buddha dharma in infinite realms
As a bodhisattva heir to the victors—through the power of this truth,
May the victorious Lobzang Drakpa’s teachings flourish and spread!

Generally speaking, the first verse mentions the Buddha Father, the Buddha Mother, and the Buddha Son. This threefold reference to Buddha Father, Buddha Mother, and Buddha Son also appears in the text of the Vajrabhairava practice, and its content is almost identical to the self-generation sadhana of Vajrabhairava.

This verse mainly explains that Tsongkhapa had already attained Buddhahood countless eons ago, referring to him as the Buddha Father.

Regarding the Buddha Mother, it refers to Tsongkhapa being endowed with the wisdom mother Prajnaparamitā, or as we commonly know, Tsongkhapa is the emanation of Manjushri, thus described as the wisdom deity.

As for the Buddha Son, it means that although Tsongkhapa had already become a Buddha long ago, he engaged in the activities of a Bodhisattva to liberate sentient beings from samsara. The above briefly explains the three layers of meaning: Buddha Father, Buddha Mother, and Buddha Son.

In this prayer, the first verse also mentions similar content. In terms of all Buddhas, Tsongkhapa is the Buddha Father. In relation to the various pure lands, Tsongkhapa assumes the role of the Buddha Son. Furthermore, among all pure aspirations, the prayers made by Tsongkhapa are considered the most supreme. The fourth line expresses the wish to encounter the teachings of the Buddha Son, the teachings of Tsongkhapa.

2.
Long ago, in the presence of Crown Adorned Tathagata (Indraketu),
You made your vow, and the buddhas and their bodhisattva heirs
Praised your great courage—through the power of this truth,
May the victorious Lobzang Drakpa’s teachings flourish and spread!

The second verse mainly speaks of a Buddha from the distant past named Crown Adorned Tathagata. At that time, Tsongkhapa was a disciple seated before Crown Adorned Tathagata, who was Tsongkhapa’s guru. When he first generated bodhicitta, Tsongkhapa’s name was Great Hero (Great Resolve), a name that also represents an embodiment of Manjushri. Here, Manjushri specifically symbolizes profound wisdom, and this is the perspective from which it is understood. The third line explains that Tsongkhapa is a bodhisattva, or Buddha Son, praised by all the Buddha Sons. Due to such supremely auspicious karmic connections from the past, and through the power of truth and reality, may the teachings of Tsongkhapa flourish.

3.
So that the lineage of pure view and conduct might develop,
You presented a crystal rosary as an offering to Sakyamuni,
Who gave you a dharma conch and prophesied your future—through the power of this truth,
May the victorious Lobzang Drakpa’s teachings flourish and spread!

The third verse explains that the teachings transmitted by Tsongkhapa are pure in both view and conduct. To ensure that this pure lineage of view and conduct would flourish among future generations, during the time of Shakyamuni Buddha, Tsongkhapa offered a rosary of 108 crystal beads as a karmic condition. It is also said that this lineage of teachings was one upheld by Atisha. After offering the crystal rosary, the Buddha reciprocated by giving a conch shell, which was later concealed and eventually enshrined in Ganden Monastery. When Tsongkhapa appeared in this world and founded Ganden Monastery, this conch shell was retrieved and became one of the monastery’s most treasured relics. The name « Ganden » itself was prophesied in the root tantra of Manjushri, and similarly, Tsongkhapa’s name, Losang, was also foretold by the Buddha. Thus, the third verse speaks of these karmic connections with Shakyamuni Buddha in this era.

4.
Pure in your view, free from the extremes of eternalism and nihilism;
Pure in your meditation, undimmed by lethargy and dullness;
Pure in your conduct, acting in accordance with Buddha’s words;
May the victorious Lobzang Drakpa’s teachings flourish and spread!

The fourth verse discusses the three aspects of « view, meditation, and conduct. »

The first line mentions the purity of view, which primarily refers to avoiding the extremes of eternalism and nihilism. In terms of Tsongkhapa’s view, or the Middle Way view he propagated, it avoids both eternalism and nihilism. Avoiding eternalism refutes the notion of inherent existence, while avoiding nihilism rejects the idea that everything is nonexistent or completely empty. This is also the view transmitted by Nagarjuna. Later, within the Middle Way school, the aspect of view practiced in Tsongkhapa’s teachings follows the Middle Way view passed down by Nagaruna.

The second aspect concerns the purity of meditation, which involves eliminating subtle sinking. Subtle sinking is often mentioned in the practice of calm abiding (shamatha), and it is closely related to the practice of meditative concentration (samadhi). Many practitioners mistakenly identify the feeling of sinking as the practice of calm abiding or meditative concentration. There are many subtle distinctions in this area that are often misunderstood as valid states. Here, the emphasis is on the need for wisdom (prajna) in the practice of meditation, ultimately leading to a state of non-fabrication in meditative concentration. This is also a method of practicing diligence as described in texts like the Bodhisattva Bhumi .

The third aspect pertains to conduct, specifically pure conduct, which primarily relates to the observance of precepts. All precepts were established by Shakyamuni Buddha, so the precepts upheld in Tsongkhapa’s lineage are precisely those taught by the Buddha in the Vinaya scriptures. These precepts serve as the foundation for the Sangha community. These teachings are also echoed in later texts such as the Three Vows . The fourth line expresses the aspiration that the pure teachings of Tsongkhapa—encompassing view, meditation, and conduct—may endure for a long time.

5.
Learned, due to your vast study and extensive enquiry,
Venerable, through having applied the points of study to your character,
Kind-hearted, due to dedicating all towards the teachings and beings—
May the victorious Lobzang Drakpa’s teachings flourish and spread!

The fifth verse primarily discusses the three aspects of listening, contemplating, and meditating, each paired with three types of purity: purity of wisdom, purity of conduct, and purity of aspiration.

The section on wisdom refers to the entirety of Tsongkhapa’s life and deeds. First, it highlights how Tsongkhapa extensively studied a wide range of subjects, including not only Buddhist teachings but also the five major and minor sciences of worldly knowledge. Thus, Tsongkhapa embodies purity of wisdom.

Next, regarding the content he studied, Tsongkhapa practiced it thoroughly. This practice primarily refers to the threefold training in discipline (sila), concentration (samadhi), and wisdom (prajna). These practices exemplify the purity of Tsongkhapa’s conduct.

Finally, the purity of aspiration explains that all of Tsongkhapa’s study and practice were aimed at the flourishing of the entire Dharma. Therefore, this is the purity of aspiration. The verse expresses the wish that Tsongkhapa’s teachings may endure for a long time.

Tsongkhapa’s life included an extended period dedicated to listening and contemplating. Through these efforts, he became the crown jewel of wise scholars in the snowland of Tibet. Consequently, figures from the Nyingma, Kagyu, Sakya, and other traditions praised Tsongkhapa’s wisdom. For example, the accomplished master Yishin Tsewa likened Tsongkhapa to the pinnacle of a white parasol, with his fame spreading throughout Tibet. Such praises were abundant.

Similarly, the translator Ngawang Drakpa composed a famous and heartfelt praise. He compared Tsongkhapa’s appearance to that of Shakyamuni Buddha, stating that his presence made the Buddha’s teachings shine even more brightly in the world. In this praise, he humorously questioned whether future Buddhas, like Maitreya, might feel jealous of Tsongkhapa’s accomplishments in reviving the Dharma.

Additionally, a reincarnation of the Kagyu tradition’s Tai Situ Rinpoche, named Langchen, also composed a praise for Tsongkhapa. He noted that after the passing of Nagarjuna and his spiritual son Aryadeva, the Middle Way view had become fragmented and difficult to fully interpret. Due to Tsongkhapa’s appearance, the profound view of Nagarjuna and Aryadeva was restored and thoroughly explained. Thus, he likened Tsongkhapa’s wisdom to indestructible flames, reviving the Middle Way school. This praise was composed during Tsongkhapa’s lifetime.

In more recent times, the Nyingma master Mipham Rinpoche initially criticized some of Tsongkhapa’s teachings. However, after thoroughly understanding Tsongkhapa’s doctrine, he developed firm conviction in the Gelug tradition and offered extensive praise for Tsongkhapa’s lineage and teachings. In his praise, he likened “exposition” to a lotus flower, stating that when Tsongkhapa’s lotus of excellent explanations blossomed, his own expository lotus paled in comparison. He remarked that in northern India and regions like Tibet, very few people truly understood the words of the Buddha’s scriptures or their deeper meanings, and even fewer practiced them sincerely. Tsongkhapa, however, fully comprehended the words, meanings, and engaged in thorough practice. Mipham praised Tsongkhapa across these levels: words, meaning, and practice.

In summary, Tsongkhapa was an immensely renowned scholar in Tibet during his time. In addition to seeking guidance from various lineage masters, Tsongkhapa himself had many teachers, such as Rendawa, Umapa, and Namkha Gyaltsen from the south. Initially his teachers, they later became his disciples, creating unique karmic connections between teacher and student. They composed numerous praises for Tsongkhapa.

These praises highlighted three aspects: his wisdom, his conduct, and his skillful exposition. Tsongkhapa revived and propagated the pure and stainless views of Nagarjuna and his spiritual son, Aryadeva, within the Middle Way school. This verse primarily narrates Tsongkhapa’s life story.

6.
In your certainty that all teachings, provisional and definitive,
Are practical instructions applicable to the individual,
You eliminated all forms of unwholesome conduct—
May the victorious Lobzang Drakpa’s teachings flourish and spread!

The sixth verse primarily praises Tsongkhapa’s teachings by highlighting the fourfold excellence described in the Great Treatise on the Stages of the Path to Enlightenment (Lamrim Chenmo).

The first point explains that Buddhist scriptures can be categorized into definitive (nitartha) and interpretable (neyartha) meanings. If one fails to properly understand this distinction, it may seem as though there are many contradictions within the teachings. However, if we consider that Shakyamuni Buddha taught according to the capacities of different disciples, tailoring his teachings to suit their needs, then we realize that both definitive and interpretable teachings are meant for sentient beings. From this perspective, all Buddhist teachings—whether definitive or interpretable—are free from conflict.

This highlights the excellence of the non-contradictory nature of all Dharma teachings. Similarly, some may mistakenly believe that practitioners of the Sutrayana need not practice the Vajrayana, or vice versa, viewing the two as conflicting like fire and water. Such misconceptions can lead to the grave fault of rejecting the Dharma. This section addresses the excellence of resolving such misunderstandings.

Furthermore, it is explained that every teaching, regardless of its specific method, ultimately aims to guide a practitioner toward complete Buddhahood. Therefore, every sutra and every phrase of the Dharma serves as an instruction for attaining enlightenment. Practitioners should develop firm conviction in these instructions. Finally, this teaching helps practitioners avoid the faults of rejecting any aspect of the Dharma, aspiring instead to encounter the teachings of Tsongkhapa.

Thus, this section primarily discusses the fourfold excellence outlined in the Great Treatise on the Stages of the Path , or the stages of the path tradition. It also praises the oral transmission lineage of Ganden, which embodies these teachings.

7.
You listened to explanations of the scriptural Dharma of the three collections,
Practised the three trainings, the doctrine of realization,
And set a wondrous example of life-long learning and accomplishment—
May the victorious Lobzang Drakpa’s teachings flourish and spread!

The seventh verse first explains that there are two types of transmissions in the Dharma: the transmission of teachings and the transmission of realizations.

Regarding the transmission of teachings, this refers to the Tripitaka—the Sutras, Vinaya, and Abhidharma. The primary method of transmitting these teachings is through listening, contemplating, teaching, and explaining them. This is how the Tripitaka is preserved and propagated.

As for the transmission of realizations, it involves practicing the threefold training in discipline (sila), concentration (samadhi), and wisdom (prajna). Through teaching and explaining the Tripitaka, and through practicing the threefold training, both scholars and accomplished practitioners are formed. Tsongkhapa was both a great scholar and an accomplished master. The verse expresses the aspiration to encounter such a perfect teaching of Tsongkhapa.

8.
Outwardly peaceful and subdued through the sravakas’ conduct;
While inwardly possessing the assurance of the two-stage yoga;
You perfectly reconciled the excellent paths of sutra and mantra—
May the victorious Lobzang Drakpa’s teachings flourish and spread!

The eighth verse primarily discusses the relationship between the Sutrayana and Vajrayana, as well as the Mahayana and Shravakayana, which are the main topics of this verse.

First, regarding the external aspect: Tsongkhapa’s lineage upholds all the deportments and pure discipline of the Shravakas. As the foundation of the Dharma, it encompasses the Mahayana teachings and the practices of Vajrayana. Moreover, as the basis of the entire Buddhadharma, it includes the Sangha community, particularly the Bhikshu Sangha. Regardless of whether practitioners engage in Mahayana or Vajrayana practices, externally they must adhere to the deportments and discipline of the Shravakas. This highlights the excellence of the external aspect.

Internally, the verse refers to the practices of generation stage (kyerim) and completion stage (dzogrim) yogas, which are part of Vajrayana practice. Within this lineage, both the practices of Sutrayana and Vajrayana are seen as complementary and equally valid as methods for spiritual development. This reflects the unique excellence of this tradition. Thus, the final verse expresses the aspiration that such a lineage may flourish and endure for a long time.

9.
To combine the emptiness that is explained in the causal vehicle
With the great bliss achieved through the fruitional vehicle’s methods
Is the very heart and quintessence of the eighty-four thousand sections of Dharma
May the victorious Lobzang Drakpa’s teachings flourish and spread!

The first line of the ninth verse speaks of the causal vehicle, referring to the teachings on emptiness found in both the Mahayana and Hinayana. The second line addresses the resultant vehicle, which emphasizes great bliss as a skillful means. Thus, the union of the wisdom of emptiness (prajna) and the skillful means of great bliss (mahasukha) represents a distinctive feature of this lineage. Within this tradition, the essence of all 84,000 Dharma teachings is fully present. This essence refers to the methods for directly realizing the Three Vehicles of the Buddha’s teachings, highlighting the unique excellence of Tsongkhapa’s doctrine.

In this context, Mipham Rinpoche of the Nyingma tradition also praised Tsongkhapa. In his praise, he emphasized that Tsongkhapa not only made immeasurable contributions to the Sutrayana but also provided immense contributions to the Vajrayana. Furthermore, Tsongkhapa thoroughly interpreted the meaning and intent of the Buddha’s teachings, accurately understanding both the Sutrayana and Vajrayana aspects. Therefore, Tsongkhapa’s contributions are considered profound and significant in both the Sutrayana and Vajrayana domains.

10.
Chief among the guardians of the paths of the three types of individual—
Mahākāla who is swift to act, Vaiśravaṇa, Kālarūpa and the rest—
Through the power and strength of an ocean of oath-bound Dharma guardians,
May the victorious Lobzang Drakpa’s teachings flourish and spread!

The tenth verse primarily discusses the Three Levels of the Path In this context, it praises the teachings of Je Tsongkhapa through the Dharma Protectors associated with the Three Levels of the Path—the Superior, Intermediate, and Lesser Paths.

For the Superior Path, the Dharma Protector is Wisdom Protector, also known as Gonpo or Mahakāla, symbolizes the entirety of the Greater Path practice. Everything about Wisdom Protector serves as a representation of the teachings and practices within this level of the path.

For the Intermediate Path, the Dharma Protector is Vaishravana, the King of Treasures. While the Intermediate Path includes the cultivation of ethics, concentration, and wisdom, its main emphasis is on ethical discipline. This includes the fundamental ten virtuous actions, the five lay precepts, the Pratimoksha vows, the Bodhisattva vows, and the tantric samaya vows. All aspects of ethical discipline in Buddhist practice are symbolized by Vaishravana.

For the Lesser Path, the key principle is faith in the law of cause and effect. The ultimate judge of karma and its consequences is represented by Yamaraja, the Lord of Death.

Therefore, in this verse, the teachings of Je Tsongkhapa are praised through the Dharma Protectors of the Three Levels of the Path: Mahakāla, Vaishravana and Yamaraja.

11.
In short, may the lives of the glorious masters be secure,
May the world be filled with learned, venerable holders of the teachings,
And may the power and influence of Dharma benefactors increase,
So that the victorious Lobzang Drakpa’s teachings flourish and spread!

The final verse primarily expresses prayers and aspirations:

May all lineage masters have long lives and remain in this world.
May all great upholders of the teachings spread across the land.
May all powerful Dharma protectors flourish and prosper.
May the teachings of Je Tsongkhapa be widely propagated.
The Extraordinary Manifestation of Je Tsongkhapa

In general, Je Tsongkhapa is regarded as an emanation of Manjushri, the Bodhisattva of Wisdom. Aside from being Manjushri’s manifestation, he also appeared in this world as a pure monk, demonstrating the path of an ordinary renunciate. While there can be countless emanations of Manjushri, Tsongkhapa’s manifestation is particularly special and extraordinary.

In terms of his contribution to the Dharma, Tsongkhapa is deeply revered and is often called the Second Buddha for his vast kindness in upholding and transmitting the teachings. The lineage he founded is known as the Gelug tradition, but this does not mean it is separate from Buddhism as a whole. The Gelug lineage is simply part of the larger Buddhist tradition, just as Sakya, Kagyu, and Nyingma are not independent traditions but all branches of Buddhism.

In the past, Je Tsongkhapa did immense meritorious work in preserving and flourishing the Buddha’s teachings. Today, we commemorate his kindness and express our gratitude. At the same time, we make the aspiration that in this life, we may practice according to these teachings and achieve attainments.

We also aspire that in future lifetimes, we may continue to obtain a precious human rebirth, progress on the path of realization, and ultimately attain Buddhahood.

This is the main purpose of conducting the Lamp Offering Ceremony here today.