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 Tsongkhapa attained in his practice and realization. For this, visualize the Threefold Accomplishment of Avalokiteshvara at Je Tsongkhapa’s throat, with red and yellow nectar light emanating and merging into your throat chakra and those of all sentient beings, purifying the accumulated speech-related karma and habitual tendencies from beginningless time. Pray for the secret initiation and the power to practice illusory body training, which will lead to the eventual fruition of the Buddha’s form body. At this moment, 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,”
• “I pray before the name of the wise and compassionate one,”
• “The secret accomplishment of the Buddha’s Oceanic Avalokiteshvara, merge into myself, please bless me.”

Next:
• “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,”
• “Vajradharma Avalokiteshvara’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,”
• “Four-Armed Avalokiteshvara’s outer accomplishment, merge into myself, please bless me.”

This completes the prayer for inner accomplishment, involving Avalokiteshvara’s outer, inner, and secret Threefold Accomplishment. The outer accomplishment relates to receiving the vase initiation and the capacity to practice the generation stage. The inner accomplishment involves Avalokiteshvara’s Threefold Accomplishment entering your throat and purifying the karma accumulated through speech.

Now, we move to the third part, the prayer for secret accomplishment. Pray that all the compassion and wisdom of the Buddhas of the ten directions, converged in the Three Heroes, are reflected in the human form of Je Tsongkhapa. Reflecting upon the supreme devotion of Je Tsongkhapa, sincerely pray for his blessings, and pray that you too may attain Je Tsongkhapa’s secret accomplishment. Similarly, 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,”
• “I pray before the name of the wise and compassionate one,”
• “Mahachakra Vajrapani’s secret accomplishment, merge into myself, please bless me.”

Then:
• “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,”
• “Vajrapani Bodhisattva’s inner accomplishment of the fierce Five Garudas, merge into myself, please bless me.”

Next:
• “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,”
• “Blue Vajrapani’s outer accomplishment, merge into myself, please bless me.”

In summary, recite the prayer to Je Tsongkhapa and his Three Heroes while requesting the outer, inner, and secret Threefold Accomplishments of Vajrapani Bodhisattva to merge into yourself, gaining blessings. The visualization involves Vajrapani emitting blue nectar light, descending into your and all sentient beings’ hearts, purifying all karma and habitual tendencies accumulated since beginningless time. You will receive the wisdom initiation and the authority to practice the Great Mudra of Light, ultimately realizing the Buddha’s Dharmakaya fruition. This is the prayer for the secret accomplishment, invoking Je Tsongkhapa’s secret realization, as his Three Heroes are seen as inseparable.

Finally, this prayer aligns with the Lama Tsongkhapa Guru Yoga of Tushita Heaven, combining the Four Initiations to request the blessings of Je Tsongkhapa’s outer, inner, and secret Threefold Accomplishments.

The last part of the prayer is based on the Nine Verses of Migtsema Prayer from Gaden Hearing Lineage, symbolizing the purification of the accumulated negative karma and habitual tendencies of body, speech, and mind for oneself and all sentient beings. It represents the attainment of the Fourth Initiation, allowing the practitioner to gain the right to practice the path of the union of the illusory body and clearlight mind. This also leaves the imprint for achieving the Vajradhara fruit in the future.

After completing the visualization, envision the three holy beings—Father and Sons—dividing into two. One part merges into oneself, empowering the body, speech, and mind. The body, speech, and mind of the three holy beings are indistinguishable from oneself, unifying as one. Visualize that your body is indistinguishable from Je Tsongkhapa’s. This concludes the first part of the prayer, invoking Je Tsongkhapa’s form as the body treasure, speech as radiating sunlight, mind as holding the secret treasure, and the Three Heroes’ Nine Deities to request the attainment of both outer and inner secret accomplishments.

This is the first part of the Migtsema Prayer recitation method, invoking Je Tsongkhapa’s outer and inner accomplishments via the Four Initiations.

There are various translations of the Migtsema Prayer, all of which can be used. After reciting the Migtsema Prayer, follow up by invoking, “I too pray for your blessings.” Then proceed with the invocation of the outer, inner, and secret three deities, such as invoking Vajrapani’s secret accomplishment, the Mahachakra Vajrapani, merging with oneself to receive blessings.

After reciting the Migtsema Prayer, add, “I too pray for your blessings,” then recite the names of the Three Heroes’ Nine Deities and merge them into oneself for blessings. Continue this process after each recitation of Migtsema Prayer, including the three extra lines, until you complete the full sequence. The prayer is repeated three times for the Three Heroes’ Nine Deities, invoking them to merge into oneself for blessings.

Now, we come to the Fourth Initiation prayer, invoking Je Tsongkhapa and the Father-Son Three Beings, whose body, speech, and mind are indistinguishable from one’s own:

“The originator of all realisation, T’ubwang Dorje Chang,
Avalokiteshvara, great treasure of inapprehensible great compassion,
Manjushri, enriched with fully-knowing mind,
Vajrapani, destroyer of the entire hosts of Maras,
Sumati Kirti, the most learned one, the crowning ornament of the Snow Lands,
Guru Buddha, the encompassment of the three objects of refuge.
Reverently I request you from my three doors
To ripen please the minds of myself and others,
And grant general and sublime realisations.”

This prayer is recited during the fourth initiation, while visualizing the five-colored nectar descending from Je Tsongkhapa’s Father-Son Three Beings’ crown, throat, heart, navel, and secret places into our five places, purifying the accumulated negative karma and tendencies from the body, speech, and mind of oneself and all sentient beings. Through this process, one receives the Fourth initiation.

Next, we will teach the prayer for seeking the Dharma teachings and special wisdom blessings, which are attained through reciting the Migtsema Prayer to request the achievement of various wisdom accomplishments. Through the Migtsema Prayer of Je Tsongkhapa, practitioners cultivate the accomplishment of various activities such as pacification, increase, magnifying and wrathful. These are some of the activities, and wisdom accomplishment is one category among them.

Regardless of whether we are listening, contemplating, or practicing to attain liberation and Buddhahood, faith and wisdom are both crucial. Wisdom, in particular, is very important. All beings possess innate wisdom, but some wisdom can also be cultivated through reliance on a qualified teacher and practice. Whether in debate, writing, or any activity, it is essential to seek blessings from the main deity and guru, which is key. During your practice, whether observing right view or teaching Dharma, you can visualize the image of Manjushri, the Youth Manjushri, within the heart of Je Tsongkhapa. If your practice centers around debate or writing, you can visualize the mantra of Manjushri, “Om Arapatsa Na.” Additionally, Manjushri’s heart is symbolized by the “MAM” syllable, which is MA syllable with a circle. It is mentioned in Manjushri Root Tantra that it is the first syllable of assembly, this is actually its hidden meaning, which represents the root seed syllable of Je Tsongkhapa’s name in Sanskrit, making it a unique seed syllable of Je Tsongkhapa.

To cultivate wisdom, as described in the “Manjushri Dharma Wheel Sutra,” we first purify the impure and remove ignorance. The second stage of cultivating wisdom involves eliminating ignorance to achieve wisdom. Therefore, the visualization begins by first eliminating impurity, followed by removing ignorance and cultivating wisdom.

The first step is to visualize the purification of impurities. From the hearts of the Father and Son Three Beings, white light emanates like hollow wheat stalks, expanding like the sleeves of a robe. These three beams of white light radiate from the Father and Son’s hearts, merging about twenty centimeters above your head and continuously descending, bringing light and nectar to purify all accumulated sickness, negative karma, and obstacles to wisdom, especially those hindering the achievement of vast wisdom. The impurities expelled can take the form of pus, blood, yellow water, and venomous creatures, which are expelled from your body, completely purifying you. These expunged substances transform into food offerings or life-releasing offerings, which are presented to the lord of death, the red ox-headed Yama. After Yama consumes these offerings, his face turns to another direction. This ritual can also serve to achieve life extension or release from death. Trust that the earth is uncracked and solid; this symbolizes the arising of the cause.

It is not necessary to visualize every detail in full; do your best. The first nectar purifies impurities and should be visualized as white, while the nectar for removing ignorance and cultivating wisdom should be golden. Additionally, for those focusing on purification of impurities, reciting the Hundred Syllable Mantra as a form of confession is helpful.

The second part is to remove ignorance, which involves seven types of wisdom achievements: vast wisdom, clarity wisdom, swift wisdom, profound wisdom, speech wisdom, debate wisdom, and writing wisdom. As with removing ignorance and achieving wisdom, each type of wisdom must first purify the impure before cultivating wisdom in the respective area.

The first wisdom to be cultivated is vast wisdom. Visualize the hearts of the Father and Son Three Beings, with all of their vast wisdom emanating from their hearts and mindstreams as golden nectar, filling your entire body. All of this nectar transforms into the radiant form of Manjushri, and simultaneously, the vast wisdom of all the Buddhas in the ten directions is invited into your being through Manjushri’s form. Trust and understand that you have attained the vast wisdom capable of discerning what should be taken and what should be discarded, analyzing the difference between good and evil, and knowing where to make such decisions. This is the first wisdom, the wisdom of discernment and analysis.

This stage begins the process of seeking blessings for special wisdom accomplishments, such as those required for teaching and the success of various activities, using the Migtsema Prayer. This includes the seven types of wisdom accomplishments. Before each type of wisdom is cultivated, impurities must first be purified. To purify impurities, visualize light emanating from the hearts of the Father and Son, merging into one, and descending about twenty centimeters above your head. This light, along with nectar, continuously purifies all impurities, expelling sickness, negative karma, and obstacles hindering the wisdom you are seeking to achieve. The expelled impurities may take the form of pus, blood, yellow water, or venomous creatures. These are expelled from your body, leaving you completely purified. You can further visualize these impurities turning into offerings for the lord of death, Yama, who consumes them and then turns away. This completes the purification process, enabling the achievement of vast wisdom.

The second wisdom to cultivate is clarity wisdom, achieved through speech. Additionally, with the permission of the guru, the practice of the seven types of wisdom can be done together. In this case, it is also possible to start with the purification of impurities and merge them into one practice.

The first is vast wisdom, achieved through the body, while the second is clarity wisdom, which is achieved through speech. After purifying the impurities, visualize the golden nectar of manifest wisdom emanating from the hearts of the Father and Son, filling your body. This nectar transforms into the form of the mantra “Om Arapatsa Na,” radiating light. The manifest wisdom of all the Buddhas of the ten directions is invited into your being through the mantra, allowing you to realize the wisdom that discerns and differentiates between pure and impure, just as the “kusha grass” does. You will be able to discern clearly and manifest wisdom in speech.

The third wisdom is swift wisdom, achieved through the seed of intention. Similarly, one first visualizes the purification of impurities, especially the obstacles to wisdom. Then, one imagines all the rapid wisdom from the “Dhi” syllable in the hearts of the Holy Father and Son, emerging as golden-yellow nectar-like light, filling the entire body. All the fine nectar particles manifest as the syllables “Dhi” and “Hung,” or “Mam” and “Hung,” shining brightly. The “Mam” and “ḥūng” syllables are adorned with a circle above the “ḥūng” and “dhī,” inside of which is the “mam” syllable. This “mam” is the first letter of Je Tsongkhapa’s name, a seed syllable. In summary, “Dhī” is the seed syllable of Manjushri, and both “ḥung” and “mam” shine with light. The swift wisdom of the ten directions’ Buddhas also enters the practitioner, helping to dispel doubts, confusion, and erroneous views about the teachings. The practitioner then experiences an instantaneous ability to extinguish any doubts or wrong ideas, and rapid wisdom arises within their mental continuum.

The fourth wisdom is profound wisdom, which is attained through the use of sacred implements. One visualizes the purification of any obstacles that may hinder the attainment of this profound wisdom. The visualization involves imagining that from the hearts of the Holy Father, Son, and their hearts’ continuity, profound wisdom in the form of golden-yellow nectar-like light radiates out, filling the entire body. These fine nectar particles shine as the image of Manjushri’s sacred implements—such as the scripture and wisdom sword—while simultaneously, the profound wisdom of the Buddhas and Bodhisattvas of the ten directions is invited and absorbed in the form of these sacred objects.

With firm faith, one realizes that they have received profound wisdom from Je Tsongkhapa and the ten directions’ Buddhas, enabling them to enter various scriptures and understand the meanings of passages that were previously unclear. This is the effect of Manjushri’s sacred implements—his scripture and wisdom sword—acting as vehicles for the attainment of profound wisdom. By cultivating profound wisdom, one becomes able to comprehend and understand the deeper meanings of difficult and seemingly incomprehensible passages in the scriptures.

The next three wisdoms to be achieved are those of teaching, debate, and authorship. Teaching wisdom is developed through the use of the scripture, as mentioned earlier. First, one prays by reciting the Migtsema Prayer and purifies any obstacles related to teaching wisdom, such as sins and impurities, to achieve clarity.

Next, visualize that from the hearts of the Holy Father, Son, and their mind continuum, wisdom related to teaching, in the form of golden-yellow nectar-like light, emerges in the shape of a scripture. This light fills your entire body, and the fine nectar particles radiate as the form of the scripture. The wisdom of all Buddhas’ teachings also enters your being in the shape of this scripture.

After receiving this blessing, you realize that you have achieved the ability to teach without any hindrances, just as great Bodhisattvas like Nagarjuna and Aryadeva could. Additionally, you may visualize the scripture transforming into a Vajra with a cross, symbolizing the accomplishment of your endeavors. This visualization is particularly beneficial for teaching others and will quickly enable the development of teaching wisdom. This practice helps not only in teaching but also in enriching one’s ability to share and spread the Dharma efficiently.

Next, there is the wisdom of debate, which is obtained through the visualization of a sword wheel. First, one prays and purifies any obstacles and hindrances to developing the wisdom of debate, removing all obstacles to this wisdom.

Then, visualize that from the hearts of the Holy Father and Son, from their mind continuum, all the wisdom related to debate emerges in the form of golden-yellow nectar-like light, filling your entire body. The fine nectar particles radiate out as the shape of a sword wheel.

The sword wheel has the following form: In the center of a wheel, a sword stands upright, with a moon disk beneath the sword’s hilt. On this moon disk rests the syllable “谛” (dhi), which is the seed syllable of Manjushri. Surrounding the “谛” syllable, six swords lie flat, with their points outward. Above each of the six sword blades, there is a moon disk, which does not touch the blade, but rests upon it. Each of these moon disks contains the mantra ” Om Ah Ra Pa Tsa Na” (嗡阿惹巴扎纳) inscribed on it, adorning the six swords.

All the Buddhas’ wisdom of debate also appears in the form of this sword wheel, which enters your being. Through this practice, you realize that you have attained the wisdom of debate, just as accomplished beings like Dignāga and Dharmakīrti could engage in debate without hindrance. This wisdom helps eliminate confusion and enables one to present teachings with clarity and precision.

Next is the wisdom of authorship. Similar to the previous practices, after purifying impurities, visualize that from the hearts of the Holy Father and Son, and their heart continuity, all the wisdom of authorship emerges in the form of golden-yellow nectar-like light, filling your entire body. The fine nectar particles transform into sword wheels that can cut through ignorance, and into the perfect expression of teachings, represented by a combination of sword wheels and scriptures.

And through this practice, you come to understand that you have attained the wisdom to write and compose without hindrance, much like great accomplished beings such as Mātr̥ceṭa and the Venerable King of the Joyful Sovereign, who achieved remarkable success in their written works.

This concludes the practices for the accomplishment of the seven kinds of wisdom. You may focus on the one that you wish to cultivate the most, or you can work on them all together.

The practice of wisdom accomplishment through the Lama Tsongkhapa Tushita Tsongkhapa Guru Yoga, especially when combined with the Migtsema Prayer, has many distinctive features. It can rapidly increase wisdom and bring about its accomplishment. Some methods, like the Yamantaka practice of Peaceful and Wrathful method, can lead to very swift results, but may also involve obstacles. In contrast, when practicing through Lama Tsongkhapa Tushita Guru Yoga, the obstacles tend to be fewer, and it embodies the characteristics of being both profound and fast, with all aspects fulfilled. Thus, achieving wisdom through the Lama Tsongkhapa Tushita Guru Yoga method is a key factor in progress.

Additionally, after the nectar is poured down to purify the sins and impurities, it represents both great bliss and emptiness. The visualization of five-colored nectar light purifying the five afflictions allows for the attainment of the Five Wisdoms of the Five Buddhas. This visualization is not only an effective practice but also carries deep symbolic meaning.

The next topic to discuss is the uncommon practice of the Migtsema Prayer Five Circle Visualization. The fifth and final circle in this visualization, if practiced one hundred and eight thousand times, can lead to the direct vision of Je Tsongkhapa. This is a key point in the practice.

The first circle of the visualization involves the recitation of ” Avalokiteshvara, great treasure of inapprehensible great compassion,” and visualizing the innate compassion of all Buddhas manifesting as the principal deity, Avalokiteshvara. The essence of all Buddha’s compassion is reflected in Je Tsongkhapa, who embodies this compassionate essence.

Next, while reciting ” Manjushri, enriched with fully-knowing mind,,” you visualize the unified essence of all Buddha’s wisdom, represented by Manjushri, the Supreme Lord of Wisdom. Je Tsongkhapa, in this context, is seen as an emanation of Manjushri in human form, embodying the wisdom of all Buddhas.

Lastly, when reciting “Tsongkhapa, Crown Jewel of the Sages of the Snowy Land,” you visualize Je Tsongkhapa as the embodiment of all secret deities. The self-nature of Vajrapani is expressed here, with Je Tsongkhapa and Vajrapani being of the same essence, manifesting as the embodiment of the courage and power of all Buddhas.

“When reciting ‘ To you, Sumati Kirti …, ‘ visualize the three main protectors, the essence of all Buddhas’ compassion, appearing as the Holy Father and Son in front of you. Your mind should remain focused and not wander, resting in this visualization.
At times, visualize Je Tsongkhapa as the golden form of Manjushri. At other times, visualize the golden Manjushri as your root guru, and at other times, visualize your root guru as Je Tsongkhapa. This shifting of forms helps establish a deep connection with your teacher, ultimately leading to a respectful offering of prostrations at the lotus feet of your guru.

Then, when reciting ‘ To Losang Dragpa, at your feet…’ and ‘ I make requests.,’ at the point of the word ‘ I make requests. ‘ (in Tibetan, ‘Sowa’), visualize and pray to purify all the accumulated obscurations and sins from beginningless time. The term ‘Deh’ means ‘to request.’ While praying, visualize Je Tsongkhapa’s three places—crown, throat, and heart—adorned with the syllables ‘OM AH HUNG.’ In his heart, rest the image of Manjushri with great compassion and joy, with the sword’s hilt placed at the heart’s tip, and the sword’s point aimed at the inner purifying point. The essence of the bodhicitta in your heart transforms into golden nectar light, continually descending from the top of your head, entering the crown chakra, and filling your body entirely down to your feet.

Purify all the accumulated obscurations and sins from beginningless time. Visualize them being expelled from all the gates of your body and pores in the form of black smoke, black blood, yellow water, spiders, poisonous scorpions, and other impure, unpleasant forms, which are then cast into the ground. After these obstructing spirits, demons, and debtors are satisfied, your body transforms into a clear, spotless, blue light, like a crystal sphere, becoming a pure vessel for the practice of tantric teachings. This visualization allows you to become the instrument necessary for the practice and holding of tantric teachings. With this, you request and pray to purify all the accumulated sins from beginningless time.

When beginning the second round of visualization, continue to recite:
“(Great Compassionate Avalokiteshvara, treasure of boundless compassion,
Manjushri, master of stainless wisdom,
Tsongkhapa, crown jewel of the sages of the land of snow;
To Losang Dragpa, at your feet….”

As you recite these three lines, visualize in the same way as the first round’s visualization of those three and a half lines. Upon reaching the recitation of ” Sowa”, visualize that you are requesting the purification of all the obscurations accumulated from beginningless time, particularly those accumulated through your body. These are all completely purified, allowing you to attain the Vajra Body.

When you recite “Deh” , visualize Tsongkhapa manifesting with a compassionate and joyful expression. From the white “Om” letter at the top of his head, a stream of white light nectar pours down into your forehead. This white nectar light fills your entire body and purifies all the sins, especially the habitual obscurations created by your body, accumulated since beginningless time. You receive the blessing of the Vajra Body, leaving you with the potential to attain the Vajra Body in the future. This symbolizes the empowerment of the vase initiation.

In the third round, the first three lines are recited as in the previous rounds. When you reach the recitation of “Sowa”, visualize that you are requesting the purification of all your sins accumulated since beginningless time, especially those accumulated through speech. Request the blessing to attain the Vajra Speech.

When reciting “Deh” , visualize Tsongkhapa’s throat emitting countless streams of red nectar, which pour into your throat. This red nectar light fills your entire body, purifying all sins, especially those created through speech. You receive the blessing of the Vajra Speech, particularly the potential to attain the Vajra Speech in the future. This symbolizes the empowerment of secret.

In the fourth round of visualization, recite the first three lines as in the previous rounds. When you recite “Sowa”, visualize that you are requesting the purification of all the sins accumulated since beginningless time, especially those accumulated through the mind. Request the blessing to attain the Vajra Mind.

When you recite “Deh”, visualize Tsongkhapa’s heart emitting blue nectar light into your heart. This blue nectar light fills your entire body, purifying all sins, particularly those accumulated through the mind and its habitual tendencies. You receive the blessing of the Vajra Mind, and you have the potential to attain the Vajra Mind in the future. This symbolizes the empowerment of wisdom.

After completing the prayers of the first four rounds, the fifth round is to be visualized using the methods taught in the fifth round. By practicing and reciting the fifth round 108,000 times, it is said, according to oral tradition, that you can personally meet Tsongkhapa.

Starting with the visualization for the fifth round, when reciting ” Avalokiteshvara, great treasure of non-objectifying compassion;”, visualize that the essence of the indestructible body of all Buddhas is manifested in the form of Avalokiteshvara. This form is the one in front of you, represented by the Holy Father and Son. On Tsongkhapa’s head is the white “Om” syllable, which splits into two like the wick of a lamp. One part of the white “Om” syllable shines its white light onto your forehead, and then the form of “Om” turns outward, aligned with the direction of your head, sticking to your forehead.

When reciting ” Manjushri, master of stainless wisdom” , visualize that the essence of all wisdom and your Guru’s indestructible speech is in the form of the supreme Manjushri. This form appears in front of you as the Holy Father and Son. At Tsongkhapa’s throat is the red “Ah” syllable, which also splits into two. One part of the red “Ah” shines red light into your throat, aligning with your own direction, and settles there.

When reciting ” Tsongkhapa, crown jewel of the sages of the land of snow”, visualize that the essence of all Buddhas’ indestructible strength and wisdom is embodied by Vajrapani. This form appears in front of you as the Holy Father and Son. At Tsongkhapa’s heart, there is a blue “Hung” syllable, which also splits into two. One part of the blue “Hung” shines blue light into your heart, aligning with your own direction, and settles there within your heart.

For the ” To Losang Dragpa, at your feet I make requests.”, visualize as described in the first round of meditation. When reciting “SOWA” , pray for the purification of all the accumulated obstacles from beginningless time, especially those related to the body, speech, and mind. Pray to receive the undivided blessings of the Three Vajras — body, speech, and mind.

Finally, when reciting “DEH”, pray that Tsongkhapa, appearing in a compassionate and joyful form, emanates the three syllables — “Om,” “Ah,” and “Hung” — from his crown, throat, and heart. These syllables and their corresponding nectarous lights of white, red, and blue pour from the top of your head to your feet, filling your entire body. Visualize that all your accumulated karmic obstacles, particularly those from body, speech, and mind, are purged. These impurities, represented as black smoke, black blood, yellow water, spiders, and scorpions, are expelled through your lower body and feet.

As you continue this meditation, visualize that you have received the undivided blessings of the three doors (body, speech, and mind), especially the ability to unite and achieve mastery over all three aspects in perfect harmony.

The visualization should be carried out with great joy, devotion, and reverence. This method has the symbolic meaning of receiving the blessing of the “words empowerment.” This concludes the fifth round of visualization, in which you cultivate the potential to achieve the inseparability of body, speech, and mind, and the seed of that accomplishment.

It is important to frequently practice reciting the Migtsema Prayer, and if you have spare time, dedicate more of it to your practice. The opportunity to practice is within your own control, and you can always find time to engage in meaningful practice. For the five rounds of visualization in the Migtsema Prayer, the final round is the primary one for counting, but you can also recite the previous four rounds before counting the fifth. Whenever you have time, practice as much as you can.

The key to practice is to purify one’s mindstream, as this is the focus of all spiritual practice. As the masters of the Kadam tradition have taught, the practice must focus on the mind—concentrating the mind and directing its energy toward the practice is what leads to success.

For the five rounds of visualization, make the best effort you can, and practice as much as possible. The third aspect of practice involves praying for the accumulation of the blessings of the complete path. This is connected to the Verses on the Foundation of Virtue., praying for the swift realization of the complete path and receiving the blessings that lead to its accomplishment.

To summarize, the first is the four empowerments for outer, inner and secret accomplishments. The second is the seven types of wisdom. The third is the request for the accumulation of the blessings that lead to the complete path, which can be combined with the practice of the Verses on the Foundation of Virtue to deepen the understanding and integration of the complete path into the mindstream.

The key point of the oral transmission of the Lama Tsongkhapa Guru Yoga practice is to attentively listen with your ears in order to receive all the Dharma teachings passed down from the lineage masters. This helps to absorb their words into your heart and internalize their meaning.

The Guru also transmitted the on the Foundation of Virtue composed by Je Tsongkhapa. If there is not enough time to complete the entire root prayer, you can recite the following part:

“Manjushri, increase the wisdom of cultivation, the wisdom of speaking and debating, and pray for the swift attainment of both supreme and common accomplishments. As the Guru prays, may you swiftly receive blessings. May the wisdom of supreme joy and understanding arise, and may the delusions and errors be purified. May the doubts of the mind be dispelled. As the Guru prays, may you swiftly receive blessings.”

This part of the prayer is a condensed version that still encapsulates the key elements for wisdom and realization.

Finally, to withdraw the merit field, recite the prayer:
Magnificent and precious root Guru,
Please abide on the lotus seat at my heart,
Guide me with your great kindness,
And grant me the realizations of your holy body, speech, and mind

When reciting this, visualize the following: If you are visualizing the Holy Father and Son (the Three Holy Ones), imagine the two disciples merging into Je Tsongkhapa, with their lion-seat moon disks also merging into the lion-seat moon disk of Je Tsongkhapa. After the disciples merge into Je Tsongkhapa, envision him inviting his presence to your crown, at the top of your head.

Within your body, visualize the central channel and an eight-petaled lotus at your heart. As you recite the prayer, “
Magnificent and precious root Guru,
Please abide on the lotus seat at my heart,
Guide me with your great kindness,
And grant me the realizations of your holy body, speech, and mind

imagine that Je Tsongkhapa shrinks and descends from your crown through the central channel, landing in the center of the eight-petaled lotus at your heart.

A key point in this visualization is that when you invite Je Tsongkhapa to your crown, the cloud beneath him connects with the heart of Maitreya Buddha in the Tushita Heaven. Since you are inviting Je Tsongkhapa from Maitreya’s heart as if through a thread of cloud, when Je Tsongkhapa descends into your crown, this cloud continues extending all the way to Maitreya Buddha’s heart in Tushita.

The eight-petaled lotus in the heart is settled within the central channel, not outside of it. This is a key point. The eight-petaled lotus at your heart is within the central channel, continuously present there.

Under Je Tsongkhapa’s seat, there are the sun and moon discs. These discs also descend with Je Tsongkhapa into your heart. The sun and moon discs merge with the red and white bindus (drops) at your heart, forming a union. In the center of the red and white bindus is the seed syllable “Hung,” which represents our essence. Je Tsongkhapa merges with this “Hung” syllable at the center of the bindus, and then the “Hum” syllable dissolves into emptiness.

This is the ultimate meaning of Guru Yoga.

Visualize the wind element in your heart, represented by the syllable “Hung.” This “Hung” arises from emptiness, appearing white with a touch of red. Then, from the most subtle wind, which acts as the direct cause, the body of Je Tsongkhapa manifests as the cooperative arising condition. The most subtle wind transforms into a brilliant, white-with-red light, the illusory form of Je Tsongkhapa, or it can be visualized as his white illusory form, as the life sustaining wind is white.

The most subtle mind serves as the direct cause, and the mind of the Guru acts as the cooperative arising condition, transforming into a pure mind. This most subtle wind has sound, transforming into the subtle speech that, through the Guru’s speech, becomes Vajra speech.

In summary, after Je Tsongkhapa merges with the “Hung” syllable, he unites with your own fundamental nature, becoming non-dual, and you rest in this union.

At this point, visualize Je Tsongkhapa seated in the center of a lotus within your heart. The lotus is closed, like a precious box, and surrounded by mantras on its outer petals. The inside of the lotus is also filled with countless mantras, including the Migtsema prayer, completely filling the space. The entire lotus is closed, with Je Tsongkhapa residing in the center.

In this visualization, Je Tsongkhapa’s nature is inseparably united with your own, embodying non-duality. Contemplate that your own nature, the Guru, and the yidam are indivisible, with the unity of body and mind fully integrated. Recognize your body as the perfect sambhogakaya of ultimate fruition, arising from this inseparability, and cultivate pride as a Buddha.

This practice embodies the tantric method of generating the illusory body, integrating it with your own essential nature.

As explained during the empowerment, your own mind should always remain aware of your root Guru, Je Tsongkhapa, residing in your heart. All your actions should be performed with this awareness. When eating, recite OM AH HUM to bless the food as an offering (tsok). When wearing new dharma robes, consider it as offering new garments to Je Tsongkhapa. Continuously maintain this mindfulness and integrate it into all aspects of daily life.

The root Guru, Je Tsongkhapa, is inseparable from oneself, and his presence in one’s heart symbolizes the essence of the Three Protectors (Avalokiteshvara, Manjushri, and Vajrapani). He embodies the wisdom of all Buddhas, abiding in your heart center. Additionally, there are numerous other practices that can be integrated at this point, such as combining it with the generation-stage practices of Guhyasamaja, Chakrasamvara, or Yamantaka—each as the emanation of the Three Vajras.

The Guru Yoga of Je Tsongkhapa carries immense blessings. Having obtained this precious human life of freedom and opportunity, one must ensure it is made meaningful. It is crucial to cherish and utilize this rare opportunity wisely.

Diligently practice. For such a profound and extraordinary path, one should exert great effort in its cultivation. This time, we conclude with dedication and the transmission of the teachings. As for the Verses of the Foundation of All Good Qualities, we have not gone into detail this time, but we can explore it thoroughly on another occasion when the opportunity arises.