O Je Tsongkhapa, master of the three worlds,
Who surpasses all others in compassion,
The eye through whom all beings
Can receive ultimate vision,
Peerless Refuge of liberation seekers,
To you, a supreme and incomparable Lama,
I offer my spiritual aspirations.

In the very presence of the Victorious One
You entered the ways of enlightenment;
Here in this Land of Snow Mountains
You were renowned as Lobsang Drakpa;
Now in Tushita Pure Land you abide,
Famed as Wisdom Essence;
To you, mightiest of Bodhisattvas,
I offer my spiritual aspirations.

By the force of ripening merits
You read the teachings and, without study,
Understood texts even in the language of mystics.
To you of naturally perfect excellence
I offer my spiritual aspirations.

From the time your sun-like body
Slipped radiantly from your mother’s cloud,
You ever shunned the dancing lights
Of the world and its vain fortunes;
To you I offer my spiritual aspirations.

From very youth you held no distaste
Toward the austerities of Buddhadharma
But secured yourself in perfect discipline.
To you who for countless lifetimes knew
The power of familiarity with meditation,
I offer my spiritual aspirations.

Having unrelentingly examined in depth
The words and meanings of Buddha’s teachings,
Constantly and with spontaneity you practised
The guidelines discovered therein.
To you, a treasury of vast knowledge,
I offer my spiritual aspirations.

Not satisfied with strings of empty words,
With subtle reason you fathomed that point
Not perceived by the millions of scholars;
To you who beheld reality itself
I offer my spiritual aspirations.

Were all logicians to analyse
Your teachings a hundred times,
Not even a fraction’s fraction
Of your words would prove wrong.
To you of flawless mind
I offer my spiritual aspirations.

Who but you has seen as they are
All the concepts contained
In the texts of the ancient masters?
To you in whom all teachings
Arose as practical advice
I offer my spiritual aspirations.

When the dust clothing the earth
Is inscribed by your lotus feet
Which always rests on the crowns of sages,
That dust becomes an object
Well worthy of worship by men; to you
I offer my spiritual aspirations.

Although a fully omniscient one
Were to challenge your ethical temper,
Not a hint of a flaw
Could ever be discovered:
To you, a perfect renunciate,
I offer my spiritual aspirations.

Like an ocean of wish-fulfilling gems
Is the immeasurable depth of your love,
Beyond even the bounds of clairvoyance.
To you, a mine of benevolence,
I offer my spiritual aspirations.

What load of benefit to beings
Is not carried by your mind so mighty:
For did you not reach the zenith
Of deeds sending endless waves?
To you of miraculous compassion
I offer my spiritual aspirations.

If each breath you release
Acts only as medicine to beings,
Why try to describe the effect
Of your stores of merit and wisdom?
To you, friend of the three worlds,
I offer my spiritual aspirations.

Manjushri, the Bodhisattva of Wisdom,
Daily appeared directly to you
And rained ambrosial streams of teachings,
The synthesis of the minds of Buddhas,
Past, present and future;
To you I offer my spiritual aspirations.

“In the lotus garden of the Muni’s teachings
You are likened to a sun amongst Buddhas;”
With these very words Maitreya Buddha
Praised you when in a vision he appeared;
To you I offer my spiritual aspirations.

Beholding the sublime forms of countless Buddhas,
You directly received the transforming powers
Of Saraha, Luipa and the other mahasiddhas;
To you, a supreme and perfected being,
I offer my spiritual aspirations.

Having in a dream been given the blessings of
Nagarjuna, Aryadeva, Buddhapalita and Chandrakirti,
Experience of the Very Dharma, profound emptiness,
Arose within you; to you, who has abandoned
Even the imprints of confusion,
I offer my spiritual aspirations.

With the subtle meditation in samadhi centred
Upon reality itself, clear like the sky,
You moved not for a moment
Even in post-meditation
From viewing mind as illusory;
To you I offer my spiritual aspirations.

Having mastered the oceans of tantras,
Pinnacle of all Buddhas teachings,
You indeed are a perfect Lama
Inseparable from All-pervading Vajradhara;
To you I offer my spiritual aspirations.

Master who practised exactly as taught
The essential profundities of tantra’s two stages,
The ultimate paths, as never before
Shown by another in this land,
And then accomplished their purpose,
I offer my spiritual aspirations.

By perfecting the coarse and subtle deity-yogas,
You eliminated the habitual thought patterns
That conceive existence as profane.
To you whose mind never stirs
From the blissful flow of mystic mandalas,
I offer my spiritual aspirations.

Coasting in the central nadi on a current of air,
You perceived the quintessence of emptiness,
The clear light itself, mahamudra,
Experiencing the summit of great bliss;
To you, the one of vajra mind,
I offer my spiritual aspirations.

Due to the force of your infinite prayers,
Countless disciples spontaneously were drawn
To the path that pleases all Buddhas;
To you, Refuge of all the world,
I offer my spiritual aspirations.

In an era when nothing but the empty name
of “Doctrine” was upheld by teachers and trainees,
You brought into the light the three higher trainings
To you, the Great Reviver,
I offer my spiritual aspirations.

When you determined consciously to pass away,
Hosts of Dakas and Dakinis beyond imagination,
Making offerings filled the skies.
To you I offer my spiritual aspirations.

Mind focused on the clear light of Dharmakaya,
Your body transformed into a luminous sphere and,
In the bardo, illusory body yoga fulfilled Sambhogakaya.
To you who gained supreme siddhi
I offer my spiritual aspirations.

From this moment onward in all future lives,
May I sit before your lotus feet
And, hearing your teachings,
Practise only as delights you.

May I be blessed to abandon both
Viewing this life as something to crave
And yearning for happiness for myself alone.
And may I never abandon the bodhimind,
The wish to attain Buddhahood for all.

With clear wisdom focusing on the subtle,
May I fathom the perfect words of Buddha
And ascend the path of knowledge.
Thus may I arise to dispel the darkness
Of the ignorance pervading beings’ minds.

May I have power to discover
The import of the many tantras
And to practise single-pointedly
The profound significance of their two stages,
Unhindered by inner or outer obstacles.

In brief, may I receive grace to understand
All the teachings of Buddha Shakyamuni,
Especially those of the peerless Vajrayana,
Just as do the Awakened Ones.
Thus may I bring light to the world.

By the virtue of this aspiration,
May I in all future lives never be
Parted from you, a perfect Lama,
And may I dwell with the taste of the teachings
That arose from the depths of your experience.

Because of whatever goodness
I have done or will do,
May you gaze upon me with pleasure,
And may I always unwaveringly practise
Precisely in accord with your advice.

By the power of the mighty deeds
Of Lama Je Tsongkhapa, the tantric Guru,
Until enlightenment may I never fall
From the good path praised by all Buddhas.

Extracted from the Life and Teachings of Tsong Khapa (Edited by Prof. R. Thurman)

Fully understanding that abiding, in accordance with the Dharma, under the patronage of my compassionate Guru who is the root of all merits is the foundation of pure happiness, this disciple takes refuge in You with sincere reverence, and will not withdraw even at the cost of my life!

Contemplating over the importance of my meritorious Guru so as to yield complete control of myself over to my Guru’s guidance.

The nine attitudes of devotion to the Guru:

1. That of a filial child. Like a filial child, one thoroughly carries out the instructions of the Guru without the slightest deviation.

2. That of a Vajra. Like a Vajra that cannot be split apart, even when facing division created by devils or bad associates, one will never split away from the Guru.

3. That of the Earth. Like the Earth carrying everything in the world, one shoulders all assignments ordered by the Guru.

4. That of the Iron Circle of Mountains. Like everlasting mountains, while abiding under the patronage of the Guru one endures hardships and sufferings without ever swaying in one’s determination.

5. That of a servant. Like an obedient servant, even when one is obliged to carry out very difficult assignments one holds no grudges in one’s heart.

6. That of a sweeper. Like a humble sweeper, one renounces self-pride and regards oneself as inferior to the Guru.

7. That of a rope. Like a continuous rope, one rejoices in carrying on the Dharma activities of the Guru, regardless of its degree of difficulty and heaviness of load.

8. That of a domestic dog. Like a loyal dog, even when the Guru ridicules, irritates or ignores one, one never responds with anger.

9. That of a boat. Like a ferry one goes back and forth on the Guru’s assignments without any discontent.

My virtuous and precious Root Guru, please bless this disciple to be able to practise as described above! From this moment onward, throughout endless future lives, may this disciple be able to take refuge in Your Holiness in this way!

Through recitation of these words and inner reflection over their meanings, in all future times one will be fortunate enough to abide, in accordance with the Dharma, under the patronage of the precious Guru from life to life.

If one can, based on these nine attitudes, serve, venerate and make offerings to the precious Guru, then even without deliberate cultivation many virtuous merits will be developed, huge amounts of spiritual stocks will be accumulated, and even up to one’s speedy attainment of perfect Buddhahood will be realised.

After two years had passed, he decided to return to India, and Jang Chub Ö requested him to give one last teaching before he left.

Atisha replied that he had already given them all the advice they needed, but Jang Chub Ö persisted in his request and so Atisha accepted and gave the following advice.

How wonderful!

Friends, since you already have great knowledge and clear understanding, whereas I am of no importance and have little wisdom, it is not suitable for you to request advice from me. However, because you dear friends, whom I cherish from my heart, have requested me, I shall give you this essential advice from my inferior and childish mind.

Friends, until you attain Enlightenment the Spiritual Teacher is indispensable, therefore rely upon the holy Spiritual Guide.

Until you realize ultimate truth, listening is indispensable, therefore listen to the instructions of the Spiritual Guide.

Since you cannot become a Buddha merely by understanding Dharma, practise earnestly with understanding.

Avoid places that disturb your mind, and always remain where your virtues increase.

Until you attain stable realizations, worldly amusements are harmful, therefore abide in a place where there are no such distractions.

Avoid friends who cause you to increase delusions, and rely upon those who increase your virtue. This you should take to heart.

Since there is never a time when worldly activities come to an end, limit your activities.

Dedicate your virtues throughout the day and the night, and always watch your mind.

Because you have received advice, whenever you are not meditating always practise in accordance with what your Spiritual Guide says.

If you practise with great devotion, results will arise immediately, without your having to wait for a long time.

If from your heart you practise in accordance with Dharma, both food and resources will come naturally to hand.

Friends, the things you desire give no more satisfaction than drinking sea water, therefore practise contentment.

Avoid all haughty, conceited, proud, and arrogant minds, and remain peaceful and subdued.

Avoid activities that are said to be meritorious, but which in fact are obstacles to Dharma.

Profit and respect are nooses of the maras, so brush them aside like stones on the path.

Words of praise and fame serve only to beguile us, therefore blow them away as you would blow your nose.

Since the happiness, pleasure, and friends you gather in this life last only for a moment, put them all behind you.

Since future lives last for a very long time, gather up riches to provide for the future.

You will have to depart leaving everything behind, so do not be attached to anything.

Generate compassion for lowly beings, and especially avoid despising or humiliating them.

Have no hatred for enemies, and no attachment for friends.

Do not be jealous of others’ good qualities, but out of admiration adopt them yourself.

Do not look for faults in others, but look for faults in yourself, and purge them like bad blood.

Do not contemplate your own good qualities, but contemplate the good qualities of others, and respect everyone as a servant would.

See all living beings as your father or mother, and love them as if you were their child.

Always keep a smiling face and a loving mind, and speak truthfully without malice.

If you talk too much with little meaning you will make mistakes, therefore speak in moderation, only when necessary.

If you engage in many meaningless activities your virtuous activities will degenerate, therefore stop activities that are not spiritual.

It is completely meaningless to put effort into activities that have no essence.

If the things you desire do not come it is due to karma created long ago, therefore keep a happy and relaxed mind.

Beware, offending a holy being is worse than dying, therefore be honest and straightforward.

Since all the happiness and suffering of this life arise from previous actions, do not blame others.

All happiness comes from the blessings of your Spiritual Guide, therefore always repay his kindness.

Since you cannot tame the minds of others until you have tamed your own, begin by taming your own mind.

Since you will definitely have to depart without the wealth you have accumulated, do not accumulate negativity for the sake of wealth.

Distracting enjoyments have no essence, therefore sincerely practise giving.

Always keep pure moral discipline for it leads to beauty in this life and happiness hereafter.

Since hatred is rife in these impure times, don the armour of patience, free from anger.

You remain in samsara through the power of laziness, therefore ignite the fire of the effort of application.

Since this human life is wasted by indulging in distractions, now is the time to practise concentration.

Being under the influence of wrong views you do not realize the ultimate nature of things, therefore investigate correct meanings.

Friends, there is no happiness in this swamp of samsara, so move to the firm ground of liberation.

Meditate according to the advice of your Spiritual Guide and dry up the river of samsaric suffering.

You should consider this well because it is not just words from the mouth, but sincere advice from the heart.

If you practise like this you will delight me, and you will bring happiness to yourself and others.

I who am ignorant request you to take this advice to heart.

(This is the advice that the holy being Venerable Atisha gave to Venerable Jang Chub Ö.)

Sengdongma’s practice is crucially important for our well-being in these difficult times. She is excellent for clearing obstacles of the most pervasive and malignant kind, including spirit disturbances and black magic.

Sengdongma has one face and two arms, and her body is dark blue in colour. Her wrathful lion face is white and slightly turned to the right.

Her right hand holds aloft a ritual chopper and her left holds a white skullcup filled with blood to her heart. She carries a khatvanga staff in the crook of her left hand.

She is adorned with a tiara of five skulls, bone ornaments, a necklace of fifty freshly severed heads and wears a tiger skin skirt. She stands on her left leg with her right leg drawn up in a dancing posture in the middle of a blazing fire of pristine awareness.

Her ferocity and her quick, intense, vibrant energy will counter any negative conditions, sicknesses and misfortune befalling us. Therefore, she provides very powerful and effective protection against harm or magic that has been sent specifically to us.

Her practice is also excellent for destroying obstacles to Dharma practice so that they never disturb the tantric practitioner’s health, wellness or spiritual progress.

Her spiritual energy in the form of sound that helps to transform the mind (Mantra):

AH KHA SAMA RANZA SHANDA RASA MARAYA PHET

Drawing upon the energies of the gentle female Buddha Tara, this puja swiftly fulfills our wishes.

Tara practices are also renowned for generating the energies to invite harmony, success and serenity for all aspects of our lives, especially in relationships, families and spiritual well being.

Benefits:

• Swift assistance to fulfill wishes
• Protection from danger
• Overcomes obstacles, fear and anxiety
• Excellent for relationships and families

This puja is available in the Kechara Puja House in both Small and Medium puja sizes, depending on the scale of the problem. Click here for more information.

In Buddhist practice, there are various specific methods to accumulate merits, which is the fuel for the actual inner practice of spiritual transformation.

The five great preliminary practices are well-known to do just that. They are water offerings, prostrations, Vajrasattva practice, Guru Yoga and mandala offerings.

Mandala offering is a complete meditation of visualising a universe in the form of a mandala that is purified and offered up to the Buddha or one’s lama who is inseparable from the Buddha.

The complete mandala offering requires one to have a mandala set along with precious jewels or grains of any sort to represent it. There are specific ritual verses and meditations to go along upon making the offering. When not in use, it should be covered in silk or any piece of clean cloth and stowed away respectfully.

Mandala offerings generate a lot of merit for the practitioner to gain spiritual insight and understanding into the teachings and also to gain the ability to see Buddhas directly.

Lama Tsongkhapa is renowned to have performed 1.8 million mandala offerings in a closed retreat to gain a clearer understanding of the most profound Buddhist teachings of Madhyamika and Guhyasamaja. Upon completion of his retreat, he gained the insight and a vision of Maitreya.

Developed under the influence of Buddhist art from India, Nepal, Bhutan and Tibet, thangkas were conceived as a more efficient way for Tibetan nomads to transport and keep the divine with them, as statues were too bulky.

In this way, thangkas remain unique and sacred as an art form developed purely for the sake of spirituality and religion. Even the Dalai Lama is known to have carried a thangka of the Dharma protector Palden Lhamo.

From then, thangkas have been developed as objects of religious devotion or as the basis for meditation. Today, the versatility of the thangka has been readapted to suit contemporary aesthetics, while maintaining the sacredness of its spiritual tradition.

Often, thangkas are regarded as graphic scriptures, and are complimentary to written scriptures, for within the painting lies the full instructions and path towards Enlightenment. Just as all Buddha images are considered holy objects, thangkas too confer blessings upon its surroundings and the people within, whether they are kept as devotional religious objects or simply as inspiring, vivid artwork.

The images of Buddhist deities depicted in thangkas – as representations of the enlightened mind – originate from mystical visions or recorded on texts by great enlightened masters. Thus, geometric dimensions and measurements of the painted Buddhas remain exact and intricately detailed, and are meticulously adhered to by artists, even until today.

In fact, the act of painting is regarded as a spiritual practice in itself and completed with the strong motivation to bring benefit to others, not as a means of making money or for the sake of exploring artistic boundaries. In this way, much of the artist’s own personal spiritual connection to what he is painting is brought forward, imbuing the thangka with an energy that goes beyond the canvas.