HUNDREDS OF DIETIES
OF THE
LAND OF JOY

Refuge and Bodhicitta

Four Immeasurables

Purification Prayer

Offering Prayer

Invocation Prayer

Seven Limbs Prayer

Mandala Offering

Migtsema Mantra (7, 21, 100... x's)

Requisite Diety Mantras (3, 7, 21, 100... x's each)

Elective Diety Mantras (0, 3, 7, 21, 100... x's each)

Contemplation

Opportunity permitting, contemplate a topic from Liberation in the Palm of Your Hand in convincingly analytic detail. Then dwell in quiet absorption of the recognitions and realizations thus attained for as long as you are able and/or time affords.

Invitation & Dissolution

Dedication

How to Visualize the Hundreds of Deities of the Land of Joy

As is so common with a great many Tibetan rites, this practice is composed of modular elements. Each is aimed toward a very deliberate purpose, either to counteract a delusion, or to nurture a special virtue.

In shorter rites, each part may have only a line; in longer rituals several pages. Here each part is afforded a verse. What follows is the briefest of outlines on each verse. Refer to the outline below to correlate each verse with its brief explanation. Bold print identifies the parts by name. Then follows an admittedly shallow explanation. Shallow in that whole volumes and a life of study are hardly enough to penetrate the matter deeply. Likewise somewhat simplified, are the details of visualization. Like the verses, each visualized element has its own separate meaning. With further study all will add to their understanding of the verses and imagery. But even in its simplest form, the practice as herein detailed is complete. And none need feel in any way thwarted for their spiritual undertakings. Do please note that feeling good about one's effort and rejoicing on it's account is a very essential element. Try and keep this in mind throughout.

In chanting the Tibetan and Sanskrit verses, it is not necessary to repeat the italicized English translation. Due to time limitations, we will not repeat them thus during regular group practice. At home, however, the choice is entirely your own.

Preparitory Motivations

• Refuge and Bodhicitta: First we go for refuge to the Three Jewels: Buddha, Dharma and Sangha. Here we regard ourselves as patients seeking a doctor, medicine and nursing staff, these to cure us of our suffering from the poisons of greed, hatred and ignorance. Then we summon the purest of motives: the thought to similarly rescue others. Now and forever, I seek my health in order to cure others as well. To do so I must become a Buddha. F or the sake of others is why I must do it. This is the only worthy ambition. I will therefor strive my utmost.
  
  
• The Four lmmeasurables: Sometimes each is afforded a verse, a paragraph, or even several. Here they have a line apiece. These are things which we wish, not for ourselves, but for others as a function of our developing Bodhicitta. Each is both an aspiration and a vow that we ourselves will make it come true. The only way to accomplish all this is to first become a Buddha. Therefor that is what we shall do, just as quickly as we may. Here are the four.
  
  
  • Love: First of four. We wish all beings to be happy in this life and those to come. Principally we wish for them the happiness of unsurpassed Enlightenment. Not only do we simply wish it, but add it to our personal goals.
    
    
  • Compassion: Second of four. Wish to rescue beings from suffering, any suffering whatsoever. Wish for them complete Enlightenment, which is totally free from suffering. Wish to be able to make it so.
    
    
  • Joy: Third of four. Wish for all beings that they may never be disjoined from pure and undiluted bliss. Needless to say, this refers to Buddhahood. Decide here and now to hasten the day.
    
    
  • Equanimity: Last of four. Wish for beings the endowment of equanimity, that they may no longer know torment arising from either greed or hostility. Firmly choose to enable this goal.

Opening Visualizations

• Purifying the surroundings: We are about to invite the most revered of holy beings into the landscape of our minds. In truth, already they are here. But our minds do not perceive this. From our viewpoint we are inviting them. So it is proper to tidy things up. Externally we must clean the room, dust the altar, polish things if they need it. Internally we order our minds and picture a landscape clean and pure. See the sky as very open, going on forever. The land too, is boundlessly wide, the ground all of beautiful, midnight blue lapis lazuli veined with sacred symbols in gold, but soft and pleasant underfoot. All is wholesome, pure and inviting. Picturing this, we make our minds likewise, emptying out ordinary mundane concerns.
  
  
• Blessing the offerings: Before sitting down, first we will have set out offerings. These must all be nicely arranged, and have a generous seeming proportion. Small trays, bowls or plates piled up high are thought to be better than bigger ones partly empty. The main point is that we ourselves must feel generous in offering them. Typical offerings are: saffron water, plain water, flowers, incense, light, perfume, food, music, etc. Rice, nuts, candy and so forth suffice for food. On average days, even just water and light are fine, so long as we are happy to give them. In addition, we also fill up the space in our minds with imagined lovely gifts. Great heaps of diamonds, emeralds, rubies and sapphires. Jade carvings inlaid with gold. Bolts of vivid silk and brocades. Drapes and lacework of stranded pearls. Endless banquets. Works of art and beautiful sunsets. All the finest from this world and any others higher up. Best of all we offer our practice: our goodness, all our pure and happy thoughts, our carrying out of Buddha' s instructions. These we offer without attachment.
  
  Samantabhadra is a deity from the sutras whose practice it is to multiply offerings. So all that we see, all we imagine, is magically mirrored many-fold. Here it is truly the thought that counts. Picture it so, and so it will be.
  
  
• Invoking the Supreme Field of Merit: Merit is likened to crops which can be made to grow. Mental contact with a font of purest goodness is the soil in which to nurture them. Referring to the example card, envision the Ganden/Tushita paradise, which is like a Mandala, with an outer vajra wall and a very beautiful jeweled inner palace.
  
  Seated at center is Maitreya Buddha, feet forward, ready to arise in an instant. Atop his head he displays a stupa (monument of Enlightenment), at his heart the endless knot. To Maitreya's right, wearing a red pandits hat, sits the scholar/adept Atisha. To his left wearing a yellow pandit's hat sits Je Rinpoche (Tsongkhapa). Maitreya Buddha is next in line to renew the Dharma in our world after it will have faded away from the awareness of sentient beings.
  
  Now from Maitreya Buddha's heart shines a dense and roiling cloud ofpure white light, similar in appearance to fresh, white curds. At the forefront rides le Tsongkhapa with his two chief disciples (son means heir, spiritual inheritor) to right and left. All are seated on moon cushions, which rest on the stamens of lotus flowers placed atop jeweled platform thrones supported by snow lions. Maitreya, out of compassion, and at our request, manifests them in an instant from his heart. They are the essence ofhis heartfelt love and compassion, of each and every Enlightened Being's bodhicitta. See them all as luminous, semi-transparent, and fully animated. It might help to think of Hollywood type special effects: living beings of water, alight from within like captive rainbows or fire in a bottle. You can see somewhat into them, but not quite all the way through.
  
  This scene is our creation. It needs as yet to be enlivened by inviting into it the Wisdom Beings, or Wisdom Bodies of the Enlightened. Looking into our creations, we can see the central, left and right channels, and also where they intersect forming chakras. At each chakra a sacred syllable (Om, Ah, Hum, Sva, Ha) glows brightly. These syllables form a line starting at the crown, throat, heart, and so on downwards. Sanskrit or Tibetan are recommended, but English characters may be employed on the very strict provision that separations between letters are not seen as divisions within the syllable, which is absolutely singular.
  
  Picture light rays from the HUM syllables at their hearts reaching out to all the Pure Lands, especially into Ganden/Tushita. Rays go out, and instantly backward along them travel the Wisdom Bodies of all the Enlightened Beings to animate, enliven and make utterly real the images we see before us.

Practice of the Seven Limbs

• This set of seven prayers forms a modular unit which is considered self-contained and complete in itself. It is found in many rites. You may even practice it by itself, in combination with a simplified visualization, whenever you feel so inspired.
  
  
  • Requesting to remain: First prayer from a set of seven always taken as a unit. Here we make an ardent request for the Buddhas to ever remain. This they'd do in any case. But since our minds do not perceive them, requesting this strengthens the contact. From their side it is always at maximum. But from ours it needs constant recalibration. It is much like the relationship between a powerful broadcasting station and many poorly tuned receivers. Asking helps us to focus more clearly.
    
    
  • Praise and prostration: Second of seven. Buddhas do not crave attention, have no need of any praise. Still we praise them, that we may be ever reminded of their myriad infinite virtues. We also prostrate, with our body speech and mind. Buddhas show us the path to perfection, serving as our guide and example. They are what we wish to become. Praising their accomplishment reminds us not only of how far yet we have to go, but more importantly, how to get there, and that truly we will get there. In the Buddhas we see ourselves sometime hence. This is very much worth praising.
    
    
  • Offerings: Third of seven. Here again we make our offerings, this time in the deity's presence (at least from our own mind's point of view). We picture ourselves as multiplied, making the presentations in person, filling the space up even more.
    
    
  • Confession and regret: Fourth of seven. Acknowledgment combined with regret neutralizes many downfalls. In our many lives before, countless actions we've performed. If the usual ratio holds, most of these were weighted heavily negative, meaning they stem from largely unenlightened motives: uncaring self-centeredness, hatred and greed. In our past we may have held vows, even if we do not now. All these energies plague us still. So we cover all the bases. Try to summon honest regret for any evil we might have done along with those we know we've done, and all the good we failed to do. This will help their energies to wither away.
    
    
  • Rejoicing: Fifth of seven. Now we rejoice in all that's positive. Think and be happy for the good that you yourself and others do, have done, and will ever do. Rejoice for the works of all the Buddhas and Bodhisattvas. This is how we share in the merit of each and every sentient being, which is quite a lot to share. We cannot deplete it in the least. The benefits are not at all reduced for our having shared it with them. We benefit when the positivity catalyzes like results in us. A catalyst is not consumed, still it generates full results.
    
    
  • Requesting to turn the Wheel of Dharma: Sixth of seven. To appease the limitations of ordinary ways of thinking, now we formally make petition for the Buddhas to give us teachings. Just asking for the precious Dharma is in itself a very pure and noble act, heartily rewarded by karma. Dharma is the furthest extreme of positivity, the pur~ and perfect ultimate good. Asking for it strengthens and deepens our inner connection, building up the habit energies which enhance our future lives. Asking for Dharma, we may also expect to receive, for this is Buddha's fondest wish.
    
    
  • Dedication: Last of seven. We just can't do enough dedication. Dedication pegs the merit of virtuous thoughts firmly on Enlightening goals. Once auspiciously dedicated, merit is preserved from erasure by hostilities, greed and delusion. Dedication caches our merit someplace safe. Anytime we do something good, dedicating it towards Enlightenment for the sake of all sentient beings will prevent its being countered by a future negativity.

Mandala Offering

• Offering the world mandala: This is another form of offering. Here we disclaim all attachment to worldly things, offering everything instead to the Buddhas and to all sentient beings for the increase of their happiness. We picture a model of the universe (symbolizing this with a gesture, or a model on a tray) and give it all away in our minds.
  
  
• Optional offering: In addition sometimes we offer something more, the very basis upon which all of our delusions arise. Giving even these things up, they are purified and transformed.
  
  
• Presentation of the mandala: We always make the formal presentation in Sanskrit. Italic script is given for our understanding, so that we will know the meaning.

Mantras, Blessings and Purification

• Migtsema mantra: This is to establish and strengthen our connection with Je Tsong Khapa. Each line has its special meaning showing how Je Rinpoche (Tsong Khapa) manifests Enlightened qualities. These we recognize and praise. The purpose is to mirror these within ourselves.
  
  We recite the regular five-line Migtsema Mantra a pre-elected number of times. During the first half of that number, we observe the syllable HUM in Je Tsongkhapa's heart as it radiates white light. These rays arch out, entering into our bodies at the top of our heads to suffuse us completely, purifying all our negativities, which are driven out through the two lower doors in the form of sickening, vile substances (puss, blood, disgusting black ichor asquirm with scorpions, parasites, etc.).
  
  This putrid liquid exits our bodies and disappears through the ground below us directly to Yama, the Lord of Death, where he takes in our negativities in their entirety, so that they will not return, and our life-spans are increased.
  
  During the second half of our Migtsema Mantra recitations, we observe that the light suffusing us from the HUM at Tsongkhapa' s heart changes color from white to yellow. White was for purification, yellow symbolizes increase. This means an increase of everything wholesome and positive: love, compassion, happiness, equanimity, health, wealth, longevity, etc... A five-line Migtsema is the norm, hence the name. Sometimes though, you might encounter longer, special purpose versions having either six or eight lines. Just for example, the six-line would begin as:
  
  Nger-grub kun-jun Tub-Wang Dorje Chang
  You are Vajradhara, source of all siddhis.
  
  The eight-line would conclude with:
  
  Ke-pa lung-gi yon-ten kun den-pa
  The one who found all these qualities of the learning part of Buddhism
  Kye-rang ta-bur dak-kyang jin-gyi-lob.
  Learned one who has found all the qualities of the teachings, bless me to also be like you.
  
  
• Mantras for Wisdom, Compassion and Power: Manjushri is the Buddha ofWisdom. Feel this quality being transmitted into you from the chakra located at le Tsong Khapa's forehead. Chenrezig is the Buddha ofCompassion. Feel this quality streaming toward you from the chakra at his throat. Vajrapani is the Buddha of Energetic Capability. Feel this quality entering into you from the chakra at his heart.
  
  
• Elective mantras: Include the mantra(s) from your own empowered sadhana ritual(s) here. In group practice, at a minimum we shall always include Tara's mantra. The others here shown are common enough that most practitioners may expect to receive these eventually. Whatever mantras we do as a group, all participants may recite together, whether or not they may have received empowerment into the respective rites.

Meditation on the Stages of the Path

• Further included practices: Now recite the Lam Rim overview prayer by Je Tsongkhapa. Find this in Section B of the printed manual. Kelsang Gyatso's verse translation is shorter and somewhat easier to chant. But many find greater clarity in longer, more literal translations.
  
  
• Contemplation & Absorption: Here is where we are recommended to undertake our topical Lam Rim contemplation. We address ourselves to the next topic from whatever Lam Rim manual we are using, pursuing analysis just so long as our concentration holds. Then we dwell quietly for a period in the realization attained, absorbing it thoroughly into our being.

Concluding Visualizations

• Inviting: An image in miniature of himsel femanates from Je Tsongkhapa's own heart, and also his sons', coming toward us complete with moon seat, lotus and throne. He and they take a position at the crowns of our heads, turning to face the same way as we. Then the disciple to le Tsongkhapa's right, Gyeltsab Je, dissolves into light, absorbing into Tsongkhapa's heart. Then the disciple on his left, Khedrub Je, does likewise.
  
  
• Dissolving: Now Je Tsongkhapa on top of our heads absorbs downward, shrinking to the size of a thumbnail, passing into our bodies. Our own heart chakra unfolds to accept him, blooming as an eight-petaled lotus. He comes to rest softly atop it. At this moment our minds and bodies are completely at one with his, we now directly experience Emptiness.
  
  All eight petals of the lotus upon which Je Tsongkhapa is seated close gently to encompass him. A chord of syllables, the Migtsema Mantra, like beads strung together, encircle the now fully closed lotus, sealing Je Tsongkhapa safely within.
  
  Now a final string of syllables, the whole Sanskrit alphabet (equal to all mantras combined) wraps around likewise to further seal le Tsongkhapa in. Thus incorporated, Je Tsongkhapa will remain in our hearts until Enlightenment.
  
  Here is the Sanskrit alphabet mantra. First is Om! which opens all mantra. Next comes the actual alphabet, divided into: stressed & unstressed vowels, gutturals, palatals, linguals, dentals, labials, semi-vowels, sibilants (palatal, lingual and dental), and aspirants. Then, hum hum phat! closes it.
  
  Om ah ah i i u u ri ri li li eh eh oh oh am ah: ka kha ga gha nga, tsa tsha dza dzha nya, ta tha da dha na, ta tha da dha na, pa pha ha hha ma, ya ra la wa, sha sha sa ha ksha hum hum pha!
  
  Do not agonize over the exact pronunciation, (regional dialects are heard with equal reverence throughout Tibet, Ladakh, Bhutan, etc.) or even worry that you may not remember it all. The symbolism is what's most important.
  
  
• Dedication: Always, always conclude a practice by dedicating the merit achieved that we may attain Enlightenment for the benefit of all sentient beings. Then we go about the rest of our day, retaining all that we have absorbed, carrying Tsongkhapa in our hearts all the while.