Practice Of Chenrezi - "The Four Yogas" by Dilgo Khyentse Rinpoche

The Buddhist path can be described comprehensively according to two systems: the cause vehicle and the result vehicle. Where the first, which includes both the Hīnayāna and the general Mahāyāna, speaks of the five paths, the second, the Mantrayāna, speaks of the four yogas: one-pointedness, simplicity, one taste, and nonmeditation. The teaching of the four yogas focuses on the union of the development and completion stages.

ONE-POINTEDNESS

Let stillness cut the momentum of moving thoughts;

Within movement see the very nature of stillness.

Where stillness and movement are one, maintain the natural mind;

In the experience of one-pointedness, recite the six-syllable mantra.

The mind has, in general, two aspects, stillness and movement. Sometimes, the mind is quiet and free from thoughts, like a calm pool; this is stillness. Eventually, thoughts are bound to arise in it; this is movement. In truth, however, although in a sense there is a movement of thoughts within the stillness, there is actually no difference between these two states—just as the nature of stillness is voidness, the nature of movement is also voidness. Stillness and movement are merely two names for the one mind.

Most of the time we are unaware of our state of mind and pay no attention to whether the mind is still or moving. While you are meditating, a thought might arise in your mind—the idea of going shopping, for instance. If you are aware of the thought and just let it dissolve by itself, then that is the end of it. But if you remain unaware of what is happening and let that thought grow and develop, it will lead on to a second thought, the thought of having a break from your practice, and in no time at all you will find yourself actually getting up and going out to the market. Soon many more thoughts and ideas will arise—how you are going to buy this, sell that, and so forth. By this point you will be a very long way away from the recitation of the maṇi.

It is completely natural that thoughts keep on arising. The point is not to try to stop them, which would be impossible anyway, but to liberate them. This is done by remaining in a state of simplicity, which lets thoughts arise and vanish again without stringing onto them any further thoughts. When you no longer perpetuate the movement of thoughts, they dissolve by themselves without leaving any trace. When you no longer spoil the state of stillness with mental fabrications, you can maintain the natural serenity of mind without any effort. Sometimes, let your thoughts flow, and watch the unchanging nature behind them. Sometimes, abruptly cutting the flow of thoughts, look at naked awareness.

Innumerable thoughts and memories, stirred up by the tendencies to which we have become habituated, arise in the mind. One after the other, each thought seems to vanish into the past, only to be replaced as the next, in its turn, becomes fleetingly present to the mind before itself giving way to future thoughts. Each thought tends to pick up the momentum of the one before it, so that the influence of a string of thoughts grows as time passes; this is called “the chain of delusion.” Just as what we call a rosary is in fact a string of single beads, so also what we usually call the mind is really a succession of momentary thoughts; a trickle of thoughts makes the stream of consciousness, the mind-stream, and the mind-stream leads on to the ocean of existence. Our belief that the mind is a real entity is a conclusion based on insufficient investigation. We believe a river we see today to be the same river we saw yesterday, but in reality a river never stays the same even for a second-the water that made up yesterday’s river will surely be part of the ocean by now. The same is true for the countless thoughts that run through our “mind” from morning to evening. Our mind-stream is just a succession of instantaneous thoughts; there is no separate entity that you can point out as being a mind.

Now, if we investigate the thought process according to the logic of the Madhyamaka, it becomes evident that past thoughts are already dead, like a corpse. Future thoughts have not yet been born. As to present thoughts, they cannot be said to have any properties such as location, color, or shape; they leave no traces; and indeed they are nowhere to be found. In fact, there could be no possible point of contact between past, present, and future thoughts; if there was any real continuity between, for instance, a past thought and a present thought, that would necessarily mean either that the past thought is present or that the present thought is past. If the past really could extend to the present in this way, it would also follow that the future must already be present. But nevertheless, ignorant of the true nature of thoughts, we maintain the habit of seeing them as being continuously linked, one after another; this is the root of delusion, and this is what allows us to be more and more dominated by our thoughts and emotions, until total confusion reigns.

It is of vital importance to be aware of the arising of thoughts and to still the waves of thoughts that assail you. Anger, for instance, is an extremely destructive tendency which spoils all the good qualities you may otherwise have. No one enjoys the company of an angry person. There is nothing inherently very frightening about the appearance of snakes, but because they are generally very aggressive, the mere sight of them inspires fear and loathing. Whether in a human or a snake, such a preponderance of anger is nothing more than the outcome of an unchecked accumulation of negative thoughts. If at the very moment an angry thought arises, you recognize it for what it is and understand how negative it is, your anger will calm down of its own accord and you will always be able to stay on good terms with everyone. On the other hand, if you let that first angry thought give rise to a second angry thought, in no time at all your anger will be completely out of control, and you will be ready even to risk your life to destroy your adversary.

Always remember, therefore, that a thought is merely the experience of many factors and fleeting circumstances coming together. Whether the thought is good or bad, it has no true existence. As soon as a thought arises, if you recognize its void nature, it will be powerless to produce a second thought, and the chain of delusion will cease there and then. As we have said, this does not mean that you should try to suppress the natural creativity of your mind, or that you should try to stop each thought with a particular antidote. It is enough simply to recognize the emptiness of thoughts and to then let them rest in the relaxed mind. The innate nature of mind, pristine and unchanging, will then remain vivid and stable.

Of the two aspects of meditation practice, tranquility and insight tranquility provides the foundation upon which insight, or vast perspective, can open out on the nature of mind and thus enable you to liberate your negative emotions. If the foundation, tranquility, is unsound, insight will be unstable too, and your deluded thoughts will be difficult to control. It is therefore essential to develop the yoga of one-pointedness, remaining in unwavering awareness.

SIMPLICITY

By examining relative truth, establish absolute truth;

Within absolute truth, see how relative truth arises.

Where the two truths are inseparable, beyond intellect, is the state of simplicity;

In the view free of all elaboration, recite the six-syllable mantra.

In conventional, relative truth, we might accept that the phenomenal world can be broken down into indivisible particles; but the logic of the Madhyamaka shows that such particles could never have any independent or permanent existence. This being so, how can we say that material objects truly exist? Similarly, although we can try to dissect the mind into indivisible instants of consciousness, we find that these, too, must ultimately be devoid of any tangible existence.

To recognize the continuity and all-pervasiveness of this void nature, this absence of any true existence, is to recognize absolute truth. This is the natural state of mind, untouched by any obscuration, in which all phenomena are seen as the Buddhas see them, as dreams or magical illusions. Here, thoughts do not give rise to negative emotions or the accumulation of karma, favorable circumstances engender neither pride nor attachment, and adverse circumstances are quickly transformed into the path of enlightenment—for example, an encounter with someone who irritates you, instead of causing anger, helps you to generate compassion and becomes a chance to recognize the absolute truth which is inseparable from the bodhichitta. If you are unable to give up your attachment to things, it is simply because you fail to recognize their void nature. Once you have realized this void nature, you will no longer feel proud of dreamlike success or depressed by dreamlike failure.

Some people find themselves surrounded by beauty, comfort, natural abundance, and safety, whereas others may have to live in harsh, barren, impoverished, and dangerous environments. Now, this is the result neither of chance nor of some grand design. To have been born in a pleasant place is the result of generosity, helpfulness, and virtue in former lives, while adverse living conditions are the consequence of harm brought to others in previous lives by attacking them, imprisoning them, and so forth. Phenomena are not the work of a creator; they are simply what manifests as the combined result of many causes and circumstances. In the same way that, as the result of sunlight shining through rain, a rainbow appears in the sky, so also, as the result of a great number of actions in your past lives, in this life you are either happy, healthy, prosperous, and loved by all or unhappy, poor, beset by sickness, and despised. Indeed, every detail of the universe and the beings it contains is nothing more than the result of many interdependent factors momentarily coming together; this is why all phenomena are so impermanent and undergo such constant change.

So when you examine anything deeply, you always arrive at voidness, and only voidness; voidness is the ultimate nature of everything. As beginners who may be on the path of accumulation or the path of union, we ordinary beings have not had the actual realization of voidness. We know that smoke indicates the presence of fire but is not the fire itself; nevertheless, by following the smoke we can find the fire. Likewise, it is important to understand that the view of voidness is not the same as the actual experience of voidness; but by following the view and becoming familiar with it, we will arrive at the actual realization of voidness itself, free from any concepts or theories. This is the ultimate understanding of the Madhyamaka, the inseparability of the two truths, the union of appearances and voidness.

The void nature of all phenomena is the absolute truth, and the way they appear is relative truth. By examining relative truth you will come to realize absolute truth, since absolute truth is the ultimate nature of everything. If the whole world—all its continents, all its mountains and forests—were to be destroyed and to completely disappear, only all-pervading empty space would be left. Something quite similar happens when you truly realize what relative phenomena are, that they do not exist as solid entities: nothing remains but all-pervading voidness. But as long as you still believe in the solid, tangible existence of relative truth, you will never be able to realize absolute truth. Once you realize absolute truth, you will see what appears within it—the whole, infinite display of relative phenomena—as no more than an illusion or a dream, to which you will feel no attachment. To realize that appearance and voidness are one is what is called simplicity, or freedom from all conceptual limitations, freedom from all elaboration.

The two truths are not two distinct entities, like the horns of a cow; they are simply the “appearing” and “void” aspects of the natural state. Having first understood the view intellectually, develop first-hand experience and confidence in the oneness of appearance and voidness. This realization of the inseparability of the two truths is a profound experience, completely beyond any intellectual concept. This is the yoga of simplicity. Maintaining this view, recite the six-syllable mantra.

ONE TASTE

From appearances, cut away the clinging of mind;

From mind, demolish the lair of fictitious appearances;

Where mind and appearances are one is infinite openness;

In the realization of one taste, recite the six-syllable mantra.

The way objective phenomena appear to us subjectively is a function of the mind. Things seem to us either pure or impure, good or bad, attractive or repellent, depending solely on the way our own minds perceive them. As Shāntideva said, speaking of the hell realms:

Who made this ground of blazing iron?

Whence came these banks of fire?

All such things

Arise from the negative mind.

In fact, when your organs of sense encounter an object, the only part the object itself plays is to initiate the process of perception in your consciousness. From then on, as your mind reacts to the object, influenced by all your accumulated habits and past experiences, the whole process is entirely subjective. So, when your mind is full of anger, the whole world seems to be a hell realm. When your mind is peaceful, free from any clinging or fixation, and whatever you do is in accordance with the teachings, you experience everything as primordially pure. While a Buddha sees the hells as a paradise, deluded beings see a paradise as the hells.

Our perceptions are colored by delusions in the same way that the vision of a person with jaundice is colored by the bile in his eyes, making him see a white conch as yellow. It is clinging that makes the mind project its delusions onto appearances. As soon as the mind perceives something, it clings to that perception; then it appraises the object as being desirable, offensive, or neutral; finally, taking action on the basis of this distorted perception with desire, aversion, or indifference, it accumulates karma.

To cut through the mind’s clinging, it is important to understand that all appearances are void, like the water you might see in a mirage. Beautiful forms are of no benefit to the mind, nor can ugly forms harm it in any way. Sever the ties of hope and fear, attraction and repulsion, and remain in equanimity in the understanding that all phenomena are nothing more than projections of your own mind.

Once you recognize the true nature of mind, this whole fiction of relative appearances and your attachment to them will simply cave in. Good and bad, pure and impure, lose their compelling flavors and melt into one taste. You will reach the realization of Jetsun Milarepa, making no distinction between iron and gold. When Gampopa offered him gold and tea, Milarepa said: “I am an old man with no need for gold and no stove to boil tea.” Resting in this view, recite the six-syllable mantra.

NONMEDITATION

In the nature of mind, the simplicity of void awareness, everything is freed;

Thoughts, the spontaneous creativity of awareness, are purified in their own sphere.

Mind and awareness are one in the single essence.

In the nonmeditation of Dharmakāya, recite the six-syllable mantra.

The ultimate nature of mind is primordial awareness, from which thoughts emanate like light radiating from the sun. Once this nature of mind is recognized, delusion vanishes like clouds dissolving in the sky. The nature of mind free from delusion is without birth, existence, or cessation. In the terminology of the Mantrayāna, it is called primordial continuous mind, or ever-present simplicity. It is also described in the sūtras; for example, the Prajñāpāramitā says:

Mind,

Mind does not exist,

Its expression is clarity.

When you examine the still mind, the moving mind, and the mind that can recognize stillness and movement, however long you search for “mind” you will find nothing but voidness: mind has no form, no color, and no substance. This is the void aspect of the mind. Yet the mind can know things and perceive an infinite variety of phenomena. This is the clarity aspect of mind. The inseparability of these two aspects, voidness and clarity, is the primordial continuous mind.

At the moment, the natural clarity of your mind is obscured by delusions. But as this obscuration clears you will begin to uncover the radiance of awareness, until you reach the point where, just as a drawing on water disappears the moment it is made, your thoughts are liberated the moment they arise. To experience mind in this way is to encounter the very source of Buddhahood, the practice of the fourth empowerment. When the nature of mind is recognized it is called nirvāṇa; when it is obscured by delusion it is called saṃsāra. Yet neither saṃsāra nor nirvāṇa has ever departed from the continuum of the absolute. When realization of awareness reaches its full extent, the ramparts of delusion will have been breached and the citadel of Dharmakāya beyond meditation can be seized once and for all. Here there is no longer any distinction between meditation and postmeditation, and experience is effortlessly stabilized; this is nonmeditation. In the limitless expanse of Dharmakāya, recite the six-syllable mantra.

To summarize, the yoga of one-pointedness emphasizes taming the mind, and that of simplicity establishes insight. These two are united in the experience of one taste, and when this experience becomes unshakable, it is the yoga of nonmeditation.The four yogas of the Mantrayāna correspond to the five paths of the sūtra system. It is therefore important to keep the view, meditation, and action of both the sūtras and the tantras together. All the different levels of teaching have but one goal, to cut through the obscuring emotions; so they are in perfect agreement with each other. The many different streams of teachings, reflecting the needs of different students and the wisdom of different teachers, are really but a single river.

The peerless physician of Takpo, the holy Gampopa, first served a Kadampa master and practiced the Mahāyāna path. Later, at the feet of Jetsun Milarepa, he practiced the tantric systems of Mahāmudrā and of the inner heat and the rest of the six yogas of Nāropa, becoming one of the fathers of the Kagyu lineage. The great Kadampa teachers, famous for their practice of the sūtra system, also instructed their students in the completion phase of Mahāmudrā, and in the six yogas too, skillfully blending together all these practices. Never forget that the main point is not whether our practice belongs to the sūtras or tantras, or whether it is of this or that level, but that it serves as an effective antidote to attachment and the obscuring emotions.

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.

***

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.

***

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.

***

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.

***

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.

***

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.

***

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.