Practice Of Chenrezi by Dilgo Khyentse Rinpoche

Chenrezi is a fully enlightened Buddha who, in order to benefit beings, takes on the form of a Bodhisattva. All the Buddhas have but one nature, and their compassion is embodied in Chenrezi. As the embodiment of the compassion of all the Buddhas, Chenrezi is at the same time the source of all Buddhas and Bodhisattvas, since compassion is the very root of enlightenment. Chenrezi is compassion itself in the form of a deity. Chenrezi is the Buddha, Chenrezi is the Dharma, Chenrezi is the Saṅgha; Chenrezi is the Guru, Chenrezi is the Yidam, Chenrezi is the Ḍākinī; Chenrezi is the Dharmakāya, Chenrezi is the Sambhogakāya, Chenrezi is the Nirmāṇakāya; Chenrezi is Amitābha, Chenrezi is Guru Rinpoche, Chenrezi is Ārya Tārā; and above all Chenrezi is our own Root Teacher. Like a hundred streams passing under a single bridge, Chenrezi is the union of all the Buddhas. To receive his blessings is to receive the blessings of all the Buddhas, and to realize his nature is to realize the nature of all the Buddhas.

The Buddha Shākyamuni himself is an emanation of Chenrezi; the Dharma, which shows us what to avoid and what to cultivate, is perfectly contained in the six-syllable mantra; the Saṅgha, the Bodhisattvas who help us along the path, are emanations of Chenrezi as well. Chenrezi is thus the union of the Three Jewels. Just as one reservoir collects countless drops of rain, Chenrezi’s compassion includes all the wisdom of Mañjushrī and all the power of Vajrapāṇi. With this one deity, one mantra, and one practice, you can accomplish everything.

The many deities are infinitely diverse: peaceful or wrathful, with one, three, or many heads, and with two, four, six, or many more arms, each one symbolizing a different quality. Yet you can be confident that all of them are included in Chenrezi. In the same way, since all the beneficial power of the immense variety of other mantras is contained in the six-syllable mantra by itself, you can put all your heart into reciting just the one mantra. Your body, speech, and mind are essentially one with the enlightened body, speech, and mind of Chenrezi; this you should recognize as the quintessence of the practice.

Chenrezi’s six-syllable mantra, OṂ MAṆI PADME HŪṂ, is the compassionate wisdom of all the Buddhas manifested as sound. Within it is contained the essential meaning of all eighty-four thousand sections of the Buddha’s teachings. Of all the many mantras of various kinds, such as awareness mantras, dhāraṇīs, and secret mantras, not one is superior to the six syllables of Chenrezi. The great benefits of reciting this mantra, commonly known as the maṇi, are described again and again in both sūtras and tantras. It is said that to recite the mani even once is the same as reciting the whole of the twelve branches of the Buddha’s teachings. Reciting the six syllables of the maṇi perfects the six pāramitās and firmly blocks any possibility of rebirth in the six realms of saṃsāra. It is a simple practice, easy to understand and accessible to all, and at the same time it contains the essence of the Dharma. If you take the maṇi as your refuge both in happiness and in sorrow, Chenrezi will always be with you, you will feel more and more devotion without any effort, and all by itself the realization of the Mahāyāna path will arise in your being. According to the Kāraṇḍavyūha-sūtra, if you recite one hundred million maṇis, all the myriad living organisms in your body will be blessed by Chenrezi, and when you die even the smoke from the cremation of your corpse will have the power to protect whoever inhales it from rebirth in the lower realms. When you feel yourself about to fall into the abyss of obscuring emotions, pray to Chenrezi; at the last moment, when the lasso of his compassion catches you, you will be filled with confidence in his enlightened omniscience. Therefore, with conviction and one-pointed devotion, recite the six-syllable mantra.

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There is nothing in the whole world that can actually frighten away the Lord of Death, but the warm radiance of Chenrezi’s compassion can completely dispel the dread felt by anyone as Death approaches. This is what is meant by “undeceiving refuge.” Totally free from saṃsāra, Chenrezi is always ready to help sentient beings, and even his slightest movement—a gesture of his hand, a blink of his eyes—has the power to free us from saṃsāra. When we invoke him by reciting the maṇi, we should never think that he is too far away to hear us, in some distant Buddha-field; Chenrezi is always there with whoever has faith in him. Our own obscurations prevent us from actually going to the Potala Mountain or the Blissful Pure Land of Sukhāvatī to meet him face to face, but in truth his compassion never forsakes a single being. He manifests himself constantly in whatever form may benefit beings most, particularly in the form of great spiritual teachers; so we should understand with complete conviction that Chenrezi, the supreme protector who shows all sentient beings the path to liberation, is in fact none other than our root teacher. The rain of Chenrezi’s compassion falls everywhere on the fields of sentient beings impartially; but the crop of happiness cannot grow where the seeds of faith have been shriveled. To lack faith is to close yourself to the radiant sun of his blessings, as if you were shutting yourself away in a dark room. But if you have faith, there is no distance, no delay, between you and Chenrezi’s blessings.

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To be able to free us from the whirlpool of saṃsāra, the basis of the refuge we seek must be something itself already totally free. There is only one source of refuge free from all the limitations of saṃsāra, complete with all the qualities of ultimate realization, and possessing the limitless compassion that can respond universally to the needs of sentient beings and lead them all the way to enlightenment: the Three Jewels. The Three Jewels are the Buddha, the Dharma, and the Saṅgha. The Buddha is the teacher, who displays the four kāyas and five wisdoms. The Dharma is the path, the teachings that are transmitted and realized. The Saṅgha are the companions on the path, those who understand the meaning of the teachings and who as a result are liberated. Through faith and devotion in the Three Jewels, we will come to realize that they are not three separate entities, but the body, speech, and mind of Chenrezi, the Buddha of Compassion. His mind is the Buddha, his speech the Dharma, and his body is the Saṅgha. Even though at present we cannot meet Chenrezi in person, we should be aware of his limitless qualities as they are described in the sūtras and tantras. We should also remember that Chenrezi is inseparable from our teacher, who instructs us in the precious Dharma. Deeply appreciating this great kindness, praying to him and reciting the six-syllable mantra, there is no doubt that all our karmic obscurations and negative emotions can be cleared away. The time will come when we will actually be in the presence of Chenrezi in his Buddha-field, where he turns the wheel of the Mahāyāna Dharma for his retinue of Bodhisattvas.

If the taking of refuge is to be genuine and true, unshakable faith needs to be developed. Faith is a vital element in the path, opening us to the Buddha’s blessings. Expecting to attain realization without having faith would be like sitting in a north-facing cave waiting for the sunshine to pour in. There are four stages in the development of faith: clear faith, longing faith, confident faith, and irreversible faith. When you first realize what wonderful and extraordinary qualities the Buddha, Chenrezi, and your teacher possess, your mind becomes very clear and joyful. This is clear faith. When this clear faith inspires you to obtain Chenrezi’s perfect qualities for yourself, and you think what an infinite number of beings you would be able to help if you had those qualities, it has become longing faith. When you know with complete certainty that Chenrezi’s qualities are truly as they were described by the Buddha himself, it has become confident faith. Finally, when faith has become so much a part of yourself that, even at the cost of your life, there is no way you would ever renounce it, it is then irreversible faith. When your faith reaches this point, whatever circumstances you may meet you will always be completely confident, thinking, “Chenrezi, you know everything; no matter what happens, I rely entirely upon your wisdom and compassion.” From then on the blessings and guidance of Chenrezi will always be with you, and there is no doubt that even the sound of his name will have the power to free you from the lower realms. It is this irreversible faith that is needed for the taking of refuge to be truly authentic.

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The “thought of enlightenment,” bodhichitta in Sanskrit, is the wish to attain enlightenment for the sake of all sentient beings. Take Chenrezi as a witness of your determination to attain realization in order to benefit others. All sentient beings are the same in wishing to be happy and not to suffer. When your body, speech, and mind are completely saturated with the wish to help all sentient beings, when your aim both for others and for yourself is perfect Buddhahood, then even the smallest action, a single recitation of the maṇi or a single prostration, will swiftly and surely bring the fulfillment of your goal. The six syllables of the maṇi, the essence of Chenrezi’s being, are the six pāramitās in the form of mantra. When you recite the mantra, the six pāramitās spontaneously arise and the application bodhichitta is accomplished. It is said that when those who are afflicted in the prison of saṃsāra generate the thought of enlightenment, they are instantly adopted by the Buddhas as their sons and daughters, and they are praised by both men and gods. The whole of their existence takes on a new meaning. This is all due to the measureless power of the jewel-like bodhichitta. Bodhichitta is the essence of the eighty-four thousand sections of the Buddha’s teachings, but at the same time it is so simple, so easy to understand and practice, even for a beginner. Absolute Bodhichitta is the inseparability of voidness and uncontrived compassion. It is the simplicity of the natural state, beyond all concepts and intellectual limitations, out of which spontaneous, objectless compassion arises, benefiting all sentient beings. At present, you might find it difficult to identify with such inconceivably vast attributes as Chenrezi’s realization, compassion, and ability to help others. But if you recite his mantra with single-minded devotion, you too will one day be able to benefit beings on the same immense scale. Aspire from your heart to help all beings, and dedicate to them all your merit, with the conviction that Chenrezi acknowledges your aspirations and gives you his blessing to bring them to fulfillment.

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It is of crucial importance to understand that holding on to the idea of there being an “I,” a truly existing self, is the fundamental cause of our wandering in the three realms of existence. Once this mistaken belief in an ego has taken root, we start clinging to my body, my mind, my name, my possessions, my family, and so forth; it is these notions that then make us crave pleasure and abhor pain. The result is an unceasing succession of alternating attraction and repulsion, and from these underlying urges arise the conflicting emotions that disturb our minds without respite. In countless past lives, we have had plenty of wealth and possessions; but we were so fearful of losing or using up what we had that we were incapable of being generous, in the form of either offerings to the Three Jewels or charity to others. Although it is true that your possessions are no more real than treasure found in a dream, or than a mirage city shimmering on the horizon, by offering them to Chenrezi and the Three Jewels you will accumulate dreamlike merit which will lead you to dreamlike happiness, long life, and prosperity, and eventually to liberation. To accumulate true merit, make all your offerings and gifts with great devotion and without any pride whatsoever. The six-syllable mantra, too, can be recited as an offering to the Three Jewels and to all sentient beings; it has the power to bring infinite benefit. Even the most ruthlessly cruel and arrogant beings, completely lacking the slightest inclination toward the Dharma, can be tamed and helped with this mantra, for it is the source of the bodhichitta, whose infinite power of compassion always succeeds where force and violence fail.

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Your root teacher’s qualities and abilities are equal to those of all the Buddhas of the past in every respect but one: the kindness he shows to you is even greater. Deeply appreciating this unique kindness, you should always venerate your spiritual master as the Buddha himself. With unwavering and single-minded devotion, see the teacher as the Buddha himself and everything he does as perfect; then his blessings, the wisdom of all the Buddhas’ minds, will flow effortlessly into your being. Practice in accordance with his instructions, and, as all the clouds of doubt and hesitation are cleared away, the sun of his compassion will shine through, warming you with happiness. To pray to the teacher as inseparable from Chenrezi is the very essence of Guru Yoga. The literal meaning of Guru Yoga is “union with the teacher’s nature.” To blend your mind with the teacher’s mind is the most profound of all practices and the shortest path to realization. It is important, therefore, to pray to your teacher at all times and in all circumstances, from the depths of your heart and from the very marrow of your bones. All the pleasures you experience, all the beautiful sights and sounds, all the joys in your life, multiply them infinitely in your mind and offer them to him. When your circumstances are happy and everything is going well, think how it is all due to his kindness, and enjoy what you have with no more attachment than for a dream or an illusion. When you are weighed down by sickness, sorrow or ill treatment, reflect on how this is in fact your teacher’s kindness, too, for it is through such difficulties that you have the chance to purify your past wrongdoing and karmic debts; and make the wish that all beings’ suffering be added to your own, so that they no longer need to suffer. All the sublime practices of the sūtras and tantras can be condensed into devotion to the teacher, and all of them are included in the practice of reciting the maṇi. Remembering that devotion to the teacher is the source of all realization, and that the essence of Guru Yoga - to merge your mind with Chenrezi’s nature - is the most profound of all practices.

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Chenrezi is white in color—the dazzling white of a snow peak reflecting a hundred thousand suns, dispelling the darkness of the whole universe. He has one head, symbolizing the oneness of the absolute nature; four arms, symbolizing loving-kindness, compassion, rejoicing, and equanimity; two legs crossed in the vajra posture, symbolizing the sameness of saṃsāra and nirvāṇa; he is sitting on a thousand-petaled lotus, symbolizing compassion, and a moon disc, symbolizing voidness. One pair of hands are together at his heart and hold a jewel, which represents the bodhichitta, the wish-granting gem which bestows the supreme and ordinary siddhis. Of the other pair of hands, one holds out a crystal rosary to his right, and the other a white lotus to his left; the rosary symbolizes his unceasing compassion extending like an unbroken thread through the heart of every being, and the lotus the unchanging purity of his wisdom blooming above the mud of saṃsāra. The jewel also symbolizes wisdom-bliss as the means, while the lotus symbolizes wisdom-voidness as the realization. His beautiful body, bearing all the major and minor marks of a Buddha, is clad in the jewels and silks of the Sambhogakāya.

The purpose of the visualization practices of the development stage, such as this one, is to develop pure perception-that is, to see yourself and all beings as wisdom deities and your environment as a Buddha-field, to hear all sounds as mantras, and to understand all thoughts as the display of awareness. This pure perception is not some artificial idea of purity that you try to superimpose upon phenomena; it is, rather, the recognition that all phenomena are truly and inherently pure. Visualizing your body as the vajra body of Chenrezi, you also have to see the whole environment outside as transformed into Chenrezi’s Pure Land or the Blissful Land of Sukhāvatī, graced with such marvels as the hill of jewels, the river of nectar, and the wish-granting tree; clouds of offerings fill the sky, the mantra OṂ MAṆI PADME HŪṂ resounds everywhere, and “suffering” is a word that is never even heard. While you are meditating on Chenrezi, ordinary thoughts will come to a standstill and the mind will settle in tranquility. If you then look at the nature of mind, it will begin to become clear to you that the deity is essentially one with voidness. This understanding will then expand into the realization that all appearances are void in nature and therefore perfectly pure. Once you see that all phenomena of both saṃsāra and nirvāṇa are just fabrications of mind and that the nature of mind is void, then transmuting impure perception into pure perception is not a problem - all phenomena are simply revealed as primordially pure. This realization brings you, in general, unlimited control over all phenomena and, in particular, the ten powers of supreme beings - power over matter, power over life, power over karma, and so forth. It is said, “By mastering one’s own perception, one can master all phenomena.” 

One of the principal elements in Vajrayāna practice is mantra. There is no mantra however, that can be considered superior to the maṇi, which includes not only all the functions but also all the power and blessings of all other mantras. The maṇi is not just a string of ordinary words. It contains all the blessings and compassion of Chenrezi; in fact, it is Chenrezi himself in the form of sound. As we are now, our karmic obscurations prevent us from being able to actually meet Chenrezi in his Buddha-field; but what we can do is listen to his mantra, recite it, read it, and write it beautifully in golden letters. Since there is no difference between the deity himself and the mantra which is his essence, these activities bring great benefit. The six syllables are the expression of the six pāramitās of Chenrezi, and as he himself said, whoever recites the six-syllable mantra will perfect the six pāramitās and purify all karmic obscurations.

The purpose of the meditation practice itself is to gain stability in the perception of all appearances as the deity’s form, all sounds as his mantra, and all thoughts as the Dharmakāya, thus recognizing the absolute nature of mind, void and luminous. Now, in periods between meditation sessions, whatever you are doing you must maintain this recognition without relapsing into ordinary habits, so that you can develop the understanding acquired during meditation. In this way all of your activities will be linked with the view, meditation, and action of the Vajrayāna.

Padmasambhava

As Buddha himself was passing away, he prophesied that Padmasambhava would be born not long after his death in order to spread the teaching of the Tantras. It was Padmasambhava who established Buddhism in Tibet in the eighth century. For us Tibetans, Padmasambhava, Guru Rinpoche, embodies a cosmic, timeless principle; he is the universal master.

I have always turned to Padmasambhava in times of difficulty and crisis, and his blessing and power have never failed me. When I think of him, all my masters are embodied in him. To me he is completely alive at all moments, and the whole universe, at each moment, shines with his beauty, strength, and presence.

~ Tibetan Book of Living and Dying by Sogyal Rinpoche, chapter 9

Teaching on Seven Lines Prayer

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Accomplishing the Lama through the Seven Line Prayer

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The Vajra Guru Mantra

Although at present we do not have the good fortune to see Guru Rinpoche's face or to hear his voice, we have his mantra, which he blessed with his wisdom, loving-kindness, and strength to be identical with him. This mantra is not composed of ordinary syllables, but has the power to dispel all obstacles and confer all the qualities of wisdom. The scriptures tell us there is no mantra that carries more benefit than the Vajra Guru mantra. Its twelve syllables are the essence of the twelve branches of Lord Buddha's teachings. Bearing in mind the inconceivable benefit of reading the whole Tripitaka, if the twelve-syllable mantra is its essence, we can begin to appreciate the sheer power of its blessings. Then, our ceaseless wandering in samsara is due to the interplay of the Twelve Links of Interdependent Origination, which arise from ignorance and culminate in our taking rebirth over and over again. By reciting the twelve-syllable mantra, these twelve interdependent links are purified, re leasing us at last from samsara. The Vajra Guru mantra can be explained in many ways, and in particular in terms of nine levels related to the Nine Vehicles. Such explanations can be found in a terma revealed by Karma Lingpa, in the writings of Dodrupchen Jikme Tenpe Nyima, and in other scriptures.

OM AH HUM

The first three syllables of the mantra represent the three kayas, as well as the vajra body, speech, and mind of all the buddhas. OM corresponds to the dharmakaya, the nature of Buddha Amitabha; AH corresponds to the sambhogakaya, and the Lord of Compassion, Avalokitesvara; HUM corresponds to the nirmanakaya, manifesting as the Lotus-born Guru, Padmasambhava.

VAJRA

The vajra (dorje in Tibetan) refers to the diamond, the hardest and most precious of all stones. A diamond can cut through all other substances, yet cannot itself be cut by any of them. This symbolizes the unchanging, non-dual wisdom of the buddhas, which cannot be affected or destroyed by ignorance, but cuts right through all delusions and obscurations. It indicates too that the qualities and activities of the body, speech, and mind of the buddhas can benefit all sentient beings, without hindrance from negative forces. Like a diamond, the vajra is free from all defects. Its indestructible strength comes from the realization of the dharmakaya nature, the nature of Buddha Amitabha.

GURU

As we have seen, the word" guru" in Sanskrit means "weighty," or "heavy." Just as gold is the heaviest and most precious of metals, the guru is the most weighty and most precious of all beings, because of his inconceivable and flawless qualities. Here the guru corresponds, on the sambhogakaya level, to Avalokitesvara, who is endowed with the seven branches of union.

PADMA

Padma, meaning "lotus" in Sanskrit, indicates the padma family from the five buddha-families. These five families - buddha, vajra, ratna, padma, and karma - are represented The Vajra Guru Matra by the five buddhas: Vairocana, Aksobhya, Ratnasambhava, Amitabha, and Amoghasiddhi, respectively. Guru Rinpoche is the nirmanakaya emanation of Amitabha, who corresponds to the lotus family and the speech aspect of the buddhas. It is stated in the sutras that simply by uttering the name of Buddha Amitabha, you will be reborn in Sukhavati, the Paradise of Great Bliss, never to be reborn again in lower realms. In the same way, reciting the name of the Lotus-born Guru will bring us every kind of realization.

The incomparable qualities of the six-syllable mantra, the Mani, are also described in all the scriptures as being able to bring us to the realization of the bodhisattva levels, or bhumis. The Mani mantra of Avalokitesvara is the sambhogakaya aspect of the Vajra Guru mantra, and also corresponds to the great Vairocana Buddha. This buddha, who is the size of the whole universe, holds a begging bowl in his two hands in the mudra of equanimity. It is said that within this begging bowl is a lotus with twenty-five rows of petals arranged one upon the other. These rows correspond to the various aspects of the body, speech, mind, qualities, and activity of the buddhas. For example, the body alone has five subdivisions: body-body, body-speech, body-mind, body-qualities, and body-activity. The present nirmanakaya paradise of the Buddha Sakyamuni is said to rest at the level of the heart, and corresponds to the row of the mind-mind subdivision, this being the reason why in this paradise the precious teachings of the Secret Mantrayana - the Vajrayana - could be taught and spread.

SIDDHI

The word siddhi means "true accomplishment." By remembering and praying to the body, speech, mind, qualities, and activity of Guru Rinpoche, both ordinary and supreme accomplishments will be ours. Ordinary accomplishments include freedom from sickness and endowments such as wealth and prosperity; the supreme accomplishment is to attain the complete realization of Guru Rinpoche himself.

HUM

Reciting the syllable HUM is like requesting or invoking the guru to come and to bless us with all the siddhis, ordinary and supreme. Our master, Guru Rinpoche, and the mantra are inseparable. So when we utter thee of the guru by reciting the mantra, it's as if we are calling out repeatedly to someone who simply cannot fail to reply. The guru cannot but tum his compassion towards us, and so, if we pray one-pointedly like this, there is absolutely no doubt that Guru Rinpoche will come at once to grant us his blessings. When rain falls on the earth, it falls evenly everywhere, but only the good seeds will germinate, not the rotten ones. In the same manner, the compassion of Guru Rinpoche is unbiased; it is directed universally to all beings, and yet his blessings will be swifter for those who have devotion and faith.

It is only through the blessings of a buddha that we can achieve realization. So a prayer  like this, one that invokes Guru Rinpoche's very name, must go out from the marrow of our bones, from the core of our heart; then gradually our devotion will become spontaneous and unceasing. Remember that without faith, there will be no accomplishment. At the time of the Lord Buddha, for example, there were those who could see and hear him in person, and still had no faith in him. Some of the heretical teachers even tried to poison him. Similarly, when Guru Rinpoche went to Tibet, the evil ministers plotted and schemed to kill him. For people such as these, spiritual accomplishment is out of the question.

This shows how important it is to have a faith that is very pure and genuine. And so, as a support, we visualize our outer environment as Zangdopalri, the beings around us as dakas and dakinis, ourselves as Yeshe Tsogyal, and above our head Guru Rinpoche, surrounded by his retinue. Then we pray, reciting the prayer in seven branches and the other prayers in the practice, with the confidence and trust that by so doing, accomplishment will surely blossom.

~ Dilgo Khyentse Rinpoche - "Guru Yoga": The Vajra Guru Mantra

The meaning of the Barched Lamsal prayer to Guru Rinpoche

Today we are going to do a practice of removing obstacles so that favorable conditions can manifest. With this practice we are able to remove our obstacles and benefit those who have asked for our help and made offerings with this purpose.

Besides removing obstacles for those who asked for the practice, we can extend the benefit to all sentient beings. However, our capacity of benefiting is directly related to the purity of our hearts.

The key point is motivation. We should keep a pure motivation at all times, not only within the context of this specific practice. The purity of the virtue generated will depend on the purity of our motivation.

In the first place, we acknowledge that, just like ourselves, every being – be it an enemy, a demon or a little insect – urges for everlasting happiness but never finds it; or, when they find it, it is temporary. In addition, though they wish to be happy, with their actions they just end up creating the opposite of what they want.

By seeing this reality, we feel compassion, but this is not enough. It’s necessary to do something. We spend most of the time focused on ourselves, and this is an attitude that doesn’t bring much benefit. Our action will be pure only if we detach our focus from ourselves, if we have the intention of helping others.

If we think of the number of beings that inhabit the realms of samsara, we will see that the number of human beings is extremely small in comparison to the beings in the hell and the hungry ghost realms. Among human beings, the number of people who search for some spiritual practice is not very large.

Besides, it is common that a spiritual practice is carried out wrongly, reinforcing jealousy, envy, pride and the feeling of superiority in relation to other spiritual traditions. The number of those who keep a spiritual practice with a pure heart is comparable to the number of stars that can be seen in the daylight.

In order for our practice to be pure, it needs to be devoid of attachment to the self. We need to have equanimity, avoiding ideas such as “I like this person and I will do something for her, but that other person is not good so I won’t do anything,” or, “my spiritual realization is better than the other’s,” or, “I will help my relatives, but I won’t help other people.” Our intention is to help all beings, the good as well as the ones who do harm.

When practicing, we make the aspiration that our obstacles as well as every being’s may be removed, and that auspicious conditions, worldly as well as spiritual, may increase. We also pray that short- and long-term benefits may arise. However, our ultimate goal is to reach enlightenment. If you have constant nightmares, you can try to eliminate them in order to have only good dreams, but still you will be dreaming. Our aim is to wake up from the dream. The same applies to our experiences in samsara: we want to eliminate difficult experiences and increase the good ones, but our final goal is to reach enlightenment so we can benefit whoever sees, hears or touches us. As Mahayana followers, we practice for the benefit of all beings. We should establish this kind of motivation and always keep it this way.

First line

DU SUM SANG GYE GU RU RIN PO CHE

Precious teacher, the embodiment of all Buddhas of the three times

We address this prayer to Guru Rinpoche. In the outer level, Guru Rinpoche is the Three Jewels, in the inner level he is the Three Roots, and, in the secret level, he is the Three Kayas.

Outwardly, he is the embodiment of the Buddhas of the three times: the Buddha from the past, Dipankara, the Buddha from the present, Shakyamuni, and the Buddha from the future, Maitreya. Guru Rinpoche is the manifestation of ultimate essence of all Buddhas.

Inwardly, as the Three Roots, he is the lama, the source of all blessings, and, as such, he embodies the three lineages: the lineage of mind, which is the mind of the Victorious Ones; the symbolic lineage – or the lineage of the seals – from the awareness holders; and the oral lineage, transmitted from mouth to ear. Guru Rinpoche is the ultimate essence of the wisdom of the three lineages.

In a secret sense, in relation to the Three Kayas, Guru Rinpoche’s nature is the Dharmakaya, the nature which is emptiness inseparable from wisdom.

Second line

NGO DRUB KUN DAG DE WA CHEN PO’I ZHAB

Great bliss, the Lord of all accomplishments;

NGO DRUB means “the source of true accomplishment”, therefore in the inward level, in relation to the Three Roots, Guru Rinpoche is also the chosen deity, the Yidam. Regarding the Three Kayas, in the secret level, he is also the Sambhogakaya, the great bliss.

Third line

BAR CHED KUN SEL DUD DUL DRAG PO TSAL

Wrathful and dynamic guru, the one who subdues the maras, dispeller of all hindrances

Guru Rinpoche is the dispeller of all obstacles in the five paths and throughout the ten bhumis. The Sangha helps in the removal of hindrances and misfortunes, as well as in the increase of positive qualities along the spiritual path. Connected in this way, at the outer level, Guru Rinpoche is also the Sangha.

The dakinis and protectors are the source of accomplishment in the activities. With this practice, we remove all obstacles to spiritual practice, so that the four activities may be fulfilled. Thus, in the inner level, Guru Rinpoche is also the dakinis and Dharma protectors. He embodies the mandala of the Three Roots.

In the secret level, he is also the Nirmanakaya, the object of refuge of both superior and lesser beings. He manifests himself in physical form in order to benefit all beings not only through teachings but also, more directly, through giving empowerments and so setting them into the path to liberation. Therefore, Guru Rinpoche, who has all these qualities, is the object of our prayer.

In the outer level, he is the Three Jewels: Buddha, Dharma and Sangha. In the inner level, he is the Three Roots: Lama, the chosen deity (Yidam) and Dakini. In the secret level, he is the Three Kayas: Dharmakaya, Sambhogakaya and Nirmanakaya.

Guru Rinpoche is the manifestation of all enlightened beings, the source of all the teachings that bring forth temporary and definitive benefits. He is the holder of the crown of all sanghas and the holder of the crown of all enlightened beings.

DUD DUL DRAG PO is Guru Rinpoche’s secret name, which means “the one who fearlessly removes all the obstacles caused by hinderers.” He dispels the hindrances in the path, which are the four maras. When these obstacles are dispelled, the four kinds of activities can then be performed: pacifying, increasing, magnetizing and wrathful. Through these activities we are able to benefit all beings.

The object of our prayer is pure since the beginningless beginning. As we dispel our temporary obstacles, the two purities can be fulfilled.

Through the power of the great wisdom, the two obscurations (mental poisons and intellectual obscurations) can be removed. Through the fulfillment of the natural awareness beyond extremes, the obscurations are directly liberated in the basic space. That’s why Guru Rinpoche is called the holder of all manifestations.

Fourth line

SOL WA DEB SO JIN GYI LAB TU SOL

When we recite this prayer, at an outer level we are calling the name of Guru Rinpoche, but what we truly need to understand is that Guru Rinpoche is the source of all pure qualities and, because of that, he has the power to dispel all our obstacles.

We think of Guru Rinpoche with deference and we pray to him with faith. And why do we pray? What do wish for when we pray?

With the external prayer, we approach the object to which we are praying. In Tibetan, this phase is called nyempa (approximation), which means “moved by faith, we approach”.

The other phase is called drugpa, which means “realization”. In an inner sense, we acknowledge that Guru Rinpoche is inseparable from the Three Jewels, the Three Roots and the Three Kayas. His body, speech and mind are the mandala of the wisdom body, speech and mind. Our body, speech and mind also have a pure nature since the beginningless beginning, which we couldn’t recognize before. To recognize this pure nature and to keep this recognition is the meaning of the realization phase (drugpa).

In the secret level, the nature of our mind is inseparable from the Three Kayas:

The Dharmakaya is the very nature of our mind, which is emptiness inseparable from its unceasing qualities. The Sambhogakaya assembles the five aspects of the awakened state, which are:

The wisdom of dharmadhatu, which is the nature of mind beyond extremes.

The wisdom of discernment.

The wisdom which is clear like a mirror.

The wisdom of equality.

The all-accomplishing wisdom.

There are also the Nirmanakaya and the Svabhavikakaya. The four kayas and the five wisdoms are our own mind, inseparable from the Lama. We need to gain confidence in this recognition. The nature of the one who prays and that of the object of the prayer are inseparable. Resting effortlessly in this nature is the enlightened activity.

JIN GYI LAB TU SOL

Here we invoke or request the blessings, but how are they bestowed on us?

By receiving the blessing of the wisdom body, our body turns into a body of light, the vajra body, which has the seven vajra qualities: it is invulnerable, indestructible, incorruptible, stable, unobstructed and invincible. By receiving the blessing of the enlightened speech, we accomplish vajra speech, which is the inseparability of sound and emptiness. By receiving the blessing of the enlightened mind, we accomplish the vajra mind. Thus, we request the blessing in these three ways and ask for the disclosure of the enlightened body, speech, and mind.

Fifth line

CHI NANG SANG WA’I BAR CHED ZHI WA DANG

Regarding the obstacles that may arise in our practice and hinder our reaching enlightenment, there are the outer obstacles, which are the fears. All fears are the outer manifestation of our mental poisons and may be sort out in sixteen categories. For example, our pride manifests outwardly as the fear of earthquakes, anger is reflected externally as the fear of fire, and so forth:

Fear of the ground, fear of earthquakes.

Fear of water.

Fear of fire.

Fear of wind or hurricanes.

Fear of meteor rains.

Fear of weapons in general.

Fear of being imprisoned, fear of authorities.

Fear of enemies, thieves and robbers.

Fear of cannibal demons.

Fear of wild fierce elephants.

Fear of lions.

Fear of poisonous snakes.

Fear of contagious diseases.

Fear of unexpected death.

Fear of poverty.

Fear of not fulfilling one’s aspirations.

The inner obstacles are the four maras:

The mara of the body aggregates.

The mara of the mental poisons.

The mara of false contentment: believing in temporary happiness, without recognizing that everything changes all the time. It’s like licking honey out of a knife blade.

The mara of death.

The secret obstacles are the mental poisons: ignorance, desire, anger, envy or jealousy, and pride. All these obstacles create impediments to enlightenment. How do we remove the outer obstacles? With the recognition that every appearance is the pure body, every sound is the pure speech, and that mind’s nature is pure wisdom. Every form, everything we see, every appearance is acknowledged as the pure form of the deity. Every sound we hear is the deity’s mantra, the pure sound. We recognize anything that arises in our mind as inseparable from the timeless natural awareness, Dharmakaya.

When we reach the realization of the pure nature of all things, outer obstacles are dissolved. If we recognize the absolute nature, dual thoughts dissolve, we eliminate the attachment to the self, and, consequently, we subdue the maras, purify the five mental poisons, and consummate the five wisdoms. With this, any obstacle that arises will be transformed into something good or better.

The outer, inner and secret obstacles are removed by the power of the blessings of Guru Rinpoche’s enlightened body, speech, and mind.

Sixth line

SAM PA LHUN GYI DRUB PAR JIN GYI LOB

SAMPA means the aspiration that everything we wish for in the temporary level may be attained and that, from this moment until we reach enlightenment, every favorable condition may arise.

What are these favorable conditions? An existence in one of the upper realms: in the realms of the gods, demigods or humans. For that we need to wish for the seven qualities, which are:

Having a long life. We need this human body. It is a good vehicle, and, being like a ship, the mind is the captain. The mind determines the direction and the body serves it. Therefore, we need to wish for a long life.

Being healthy. The mind may have positive thoughts, but, if the body is ill, we will not be able to put what we think into practice; because of that, we wish for a healthy, good and strong body.

Having good fortune, good luck and prosperity.

Having a good family, because, if we are born in a family of bad character, we may be negatively influenced.

Having good financial conditions, not being poor or going through difficulties.

Having qualities like intelligence, because, without intelligence, we are also unable to put things into practice.

Being good-looking.

These are the qualities of the superior rebirths.

The seven riches are:

Faith. Whatever your tradition may be, if you don’t have faith, there won’t be any connection. If you don’t keep the connection, your practice won’t bear any results.

Moral discipline. Abandoning negative actions and acting in a virtuous way.

Diligence, joyful perseverance.

Being conscientious. Being ashamed of doing wrong because you know that others will notice.

Knowledge (intelligence). You may want to do something positive, but if you are not knowledgeable, you won’t be able to. It’s important to have the good fortune of hearing in order to acquire knowledge.

Generosity. If you are miserly, not knowing how to share anything with anybody, even if you are healthy and able to hear, even if you have abilities and qualities, you won’t be of any benefit at all.

Having deep knowledge, or the transcendental knowledge, the best knowledge; in Tibetan, sherab.

In the spiritual path it is not enough to be diligent. Maybe there is something annoying you during practice and you feel like stopping, and you force yourself into keeping on practicing – this situation is not the ideal. However, if we know that the practice brings benefits to ourselves and to others, we will practice with enthusiasm. We will have the quality of perseverance with joy. If we don’t have joyful perseverance, whenever doubts arise our practice will get weaker.

We ask for the blessings in order that we may enjoy all favorable conditions along the path which will lead to the ultimate goal: to reach the extraordinary realization. Every being, may it be a human, an animal, or any other kind of being, has a mind. Mind’s essence is Buddha nature, which is pure. It doesn’t matter how big the being is, whether it’s big or small, since its essence is pure.

If we all have a pure essence, then how does the experience of samsara arise? Because we still don’t recognize our pure nature. It is covered by temporary defilements, such as the mental poisons and intellectual obscurations. We have the habit of not understanding, not recognizing this pure essence: this is what causes the experience of samsara. The path to transforming samsaric experience and reaching the consummation of the absolute nature is the accumulation of merit and wisdom.

Each being’s nature is inseparable from the four kayas and the five wisdoms (or the five aspects of the awakened state) and, at the moment, it is veiled by temporary defilements. With the practice of the development and the consummation states, we are able to remove these temporary defilements and reach the extraordinary realization: the recognition of mind’s true nature. We beseech the blessings in order to reach this extraordinary realization, the consummation of the effortless recognition of the absolute nature.

~ Teaching given by H.E. Chagdud Rinpoche during an accumulation of the Barched Lamsal prayer. Khadro Ling, March 1997.

Avalokiteshvara

Pith Instructions by the Venerable Yangthang Rinpoche

The essence of the mind of all the buddhas and bodhisattvas is the bodhichitta, the awakened mind. When this bodhichitta assumes a form, it appears as Chenrezig, Avalokiteshvara.

Whenever we practice Avalokiteshvara, the most important aspect of the practice is the generation and development of the bodhichitta, which is the compassion that Avalokiteshvara experiences for all sentient beings. So, if we also generate this same compassion, this same awakened mind, it will be very easy for us to accomplish Avalokiteshvara because the essence of Avalokiteshvara is the bodhichitta. Thus, the blessings and the results will be very swift.

Avalokiteshvara has many different emanations and many different names, but essentially they are one essence, which is the bodhichitta, the nature of the mind of all buddhas. He appears in a peaceful manifestation, an increasing manifestation, and a wrathful manifestation. He appears in different colors—sometimes white, sometimes red. Sometimes he appears with one thousand eyes and one thousand arms, sometimes with one head and four arms, sometimes with one head and two arms, and often holding different types of hand implements. He is sometimes referred to as “Thugje Chenpo,” which means the “One of Great Compassion.” He is given this name because it is considered that he is the very force of the compassion of all the buddhas and bodhisattvas, the embodiment of the power of that compassion. He is also called “Chenrezig,” which means the “One Who Sees all Sentient Beings Equally and Simultaneously and is Always Aware of Them and Their Needs.”

His consideration of sentient beings is all encompassing and constant. He is also sometimes referred to as “Jigten Wangchuk” because, until the three realms of cyclic existence are emptied from their depths, from his concerned activity he will appear in any way and in all ways. He will emanate completely and all-pervasively to make connections with and liberate sentient beings throughout the three realms. Thus, he is called the “One Who has Power Over the World.” These different names refer to the one deity, Avalokiteshvara. They are but different names for different emanations of the same single essence.

To explain it from the point of view of the three kayas, in the dharmakaya nature Avalokiteshvara is Buddha Amitabha, in the sambhogakaya he is Nam Nang Den So, and in the nirmanakya he is Chenrezig, who appears both peacefully and wrathfully. In the peaceful expression he appears with one thousand arms and one thousand eyes, or with one head and four arms. In the wrathful expression he appears as Hayagriva. The wrathful expression is simply an intense expression of utter compassion that is necessary to tame the minds of beings who cannot be tamed through peaceful methods. Hayagriva also appears in many different emanations, sometimes with nine heads and eighteen arms, sometimes with three heads and six arms, sometimes with one head and two arms, sometimes red in color, sometimes black. When Avalokiteshvara appears as the protector, the dharmapala, he is the primordial wisdom protector Mahakala with six arms. When he appears as a wealth deity, he is the white Dzambhala.

 All of these various expressions are but different methods that the expression of the mind‘s compassion manifests to accomplish the needs and the purpose of all sentient beings. And because the numberless sentient beings are themselves different from each other, many countless, different methods are necessary. In fact, there are so many methods that if I were to explain them all we would run out of time before I could finish and you would all become quite tired. In short, the number of manifestations of this deity is inconceivable, yet they are all nothing other than the mind of compassion, the expression of the great bodhichitta.

Therefore, we can say that, in a sense, more than accomplishing any other deity, to accomplish Avalokiteshvara alone is sufficient, because Avalokiteshvara is the essence of the mind of all buddhas and thus the essence of all deities. Furthermore, Avalokiteshvara is quite easy to accomplish. It is taught that if one practices Avalokiteshvara very well, for six months without interruption, then one will certainly have a sign of accomplishment. There is no way that there could not be a sign of accomplishment. This means that one will have a direct vision of Chenrezig or some other sign of accomplishment. Also, it is very easy to recite the mantra, “OM MANI PEME HUNG.” It comes quite naturally for everyone. Buddha Shakyamuni said that of all the different recitations, there is no greater benefit to be derived from any recitation other than the recitation of “OM MANI PEME HUNG,” the mani mantra. Of all practices that are based on recitation, this is the most powerful, the most beneficial.

To accomplish any other meditational deity we must know how to accomplish the generation and the completion stage, we must know how to perform the sadhana correctly, we must know how the practice is put together, we must know how to construct the mandala, and we must know many other things that can actually be quite difficult and complicated—just to accomplish the deity. But the accomplishment of Avalokiteshvara is quite different in that none of this is necessary.

There was a lama in eastern Tibet who was known as the “mani lama” because the only practice he did was Avalokiteshvara. He said that even when one is experiencing desire, or any of the other poisons, like jealousy or aggression, when negativity is arising in the mind, one can still practice Avalokiteshvara and recite “OM MANI PEME HUNG.” In other words, one doesn’t have to put the practice aside or transform the poison or do any other such thing, because the practice itself simply eliminates the conflicting emotions. This is because the six syllables of the mani mantra have the power to eliminate the six conflicting emotions, which are lack of awareness (delusion), pride, aggression, attachment, jealousy, and avarice. The six syllables also have the specific power to close the door to rebirth in the six realms of existence because each and every sentient being in all the six realms, without exception, has in its body six syllables that correspond to rebirth in the six realms. The cause of wandering in cyclic existence is due to the condition of the presence of those six syllables.

When you recite “OM MANI PEME HUNG,” the six syllables of Avalokiteshvara, it is important to understand that they have the power to subjugate and eliminate the ordinary samsaric six syllables, thus obstructing or closing the doors to rebirth in the six classes. That is one specific power of the mani mantra. Also, in this very lifetime, simply reciting “OM MANI PEME HUNG” will eliminate illness, disease, and demonic force possession. One will become happy and peaceful and fully endowed. Reciting it will enhance ones power to meditate and one will develop deeper levels of meditative absorption in this lifetime that will carry over into future lifetimes. At the time of death one will not have to take rebirth in the three lower realms and will instead be reborn in Dewachen, the Western Pure Land of Great Bliss, or in Avalokiteshvara’s own pure realm of Riwo Potala, and there one will gradually achieve the status of buddhahood. Until that time, the blessing and the power of ones practice will not be exhausted; it will continue to produce the result of enlightenment.

Avalokiteshvara is truly unlike any other deity. Many people are attracted to the wrathful deities, like Vajrakilaya, Hayagriva, Guru Dragpo, and so forth, and want to accomplish them, but unless one knows very well and exactly how to practice the generation and completion stage inner tantric practices of the wrathful deities, it is very difficult to accomplish them. Avalokiteshvara, however, is very simple to accomplish, and the mani mantra is very easy to recite. So keep these things in mind.

There are many who think that the Avalokiteshvara practice and the mani mantra are just for simple folks and children and old people, not for real practitioners and scholars. This attitude is based on ignorance; it is absolutely mistaken. In fact, of all deities, Avalokiteshvara is the principal deity and the most important. This is true today and it was true in the past, during the time of the great pandits and mahasiddhas of India, almost all of whom achieved their realization through their practice of Avalokiteshvara. Each and every one of them had visions of Avalokiteshvara, and it was through those visions that they received their spiritual attainments and realizations. And in Tibet, especially, all the greatest masters had the strongest connection with Avalokiteshvara. They had visions of Avalokiteshvara, they were given prophetic indications from Avalokiteshvara directly, and it was through Avalokiteshvara that they achieved spiritual realizations.

The blessings of accomplishing Avalokiteshvara are extremely great. Have no doubt about this. To recite even just one round of the mani mantra is of tremendous benefit, inconceivable benefit. To pray to Avalokiteshvara from the depths of ones heart and recite the mantra is truly a very profound practice in itself. If you pray to Avalokiteshvara regularly, and recite the six-syllable mantra as much as you can, it is absolutely certain that when you pass from this life you will not take rebirth in the lower realms. So, consider this and incorporate the practice into your life.

You should see all appearances as the form of Avalokiteshvara, you should hear all sound as the speech of Avalokiteshvara, which is the six-syllable mantra, and you should consider that all arising thoughts are the mind of Avalokiteshvara. You should have compassion and loving kindness for all living beings without exception, from the tiniest insect to the largest being, because all of them, just as you do, wish to be happy and have a desire to experience bliss. Not a single one of them wishes to suffer. So, it is important to always have loving kindness for all sentient beings, maintain the threefold state of pure awareness, and recite “OM MANI PEME HUNG” as much as possible.