In 1987, His Holiness Dilgo Khyentse Rinpoche gave an empowerment for a practice of the Self-Arising Heartdrop of Padma (RangjungPadmaiNyingt'hig) cycle, a sadhana of the Three Roots that is one of his own mind treasures, to Chagdud Rinpoche and a number of his students in Boulder, Colorado. As a part of the commitment for receiving this empowerment, Chagdud Gonpa conducts an annual Drubchen ceremony where this practice takes place. In 1990, His Holiness gave a teaching about the practice to Rinpoche and students at La Sonnerie, France. The following is excerpted from that talk, translated by Richard Barron (Chokyi Nyima).
In Tibet, the Land of Snows, virtually everyone who brought about benefit and happiness was recognized as an emanation of Guru Rinpoche himself. If you practice thusly, praying in such a way that Guru Rinpoche is inseparable from your root lama in essence, this embellishes your meditation.To pray to the lama is, for example, like adding chili to already fine food to improve and enhance its delicious flavors; in the same way, this approach allows the blessings of Guru Rinpoche to be felt, renders the accomplishment of siddhis easy and allows you to become imbued with all the inherent supreme compassion and the blessings of Guru Rinpoche. For example, the orb of the sun shines with great heat in the sky, but as long as there is no magnifying glass, the sun shining will not in itself ignite dry wood; if, however, a magnifying glass is used to focus the sunlight, the dry wood will burst into flames.Following this metaphor, all the inherent supreme compassion and the blessings of Guru Rinpoche are like the sun, but without your faith and devotion, your perception of him as an actual buddha, and your sincere commitment of your lungs and heart and breast to the Guru, it will be difficult for those blessings to be felt. With this faith and devotion, the blessings will be felt; there is no doubt that the blessings will be felt.
Once you have established a true connection with a lama, as is said in the tradition, from that point forth there is no other alternative but benefit and ultimate enlightenment. If a large boulder rolls down from the peak of Mount Meru, even though you may try to tum the rock back up the slope, there is nothing for the rock to do but fall. In the same way, once you have received empowerments and advice from a lama and are practicing, once the connection is established, even though you may feel that you need not attain the state of buddhahood there is no way that you will not automatically attain it. If, for example, a large river carries a person away, even though that person wants to escape, the river is so strong it carries him or her away to the ocean. In a similar way, once you have been seized by the inherent supreme compassion of the Guru, you will attain liberation and omniscience. Likewise,with respect to siddhis in this lifetime, if you need to prolong your life, bring success to your activities, increase your wealth, cure illness or enrichall your meditative experience and realization in the future, this will come out of your devotion to the lama.
While you pursue this outer practice on the Three Roots, know that the intent of enlightened mind is no different from the fundamental nature of your own mind. Although this fundamental nature of your own mind is within you, it is of no benefit if you do not recognize this. Once the direct transmission instructions of the lama introduce you directly to the fundamental nature of your mind, you understand that it is within you.
Suppose, for example, there was a poor man unaware of a treasure of jewels hidden in his house, and someone who knew of this treasure came to this poor man and told him of it. Once the man had unearthed the treasure of jewels, his family for seven generations would not have to suffer from poverty. Similarly, if you recognize the uncontrived and fundamental nature of your own mind to be the essential nature of the Three Roots, you will effortlessly attain the state of liberation and omniscience, while without such recognition you cannot attain this.
In 1987, His Holiness Dilgo Khyentse Rinpoche gave an empowerment for a practice of the Self-Arising Heartdrop of Padma (RangjungPadmaiNyingt'hig) cycle, a sadhana of the Three Roots that is one of his own mind treasures, to Chagdud Rinpoche and a number of his students in Boulder, Colorado. As a part of the commitment for receiving this empowerment, Chagdud Gonpa conducts an annual Drubchen ceremony where this practice takes place. In 1990, His Holiness gave a teaching about the practice to Rinpoche and students at La Sonnerie, France. The following is excerpted from that talk, translated by Richard Barron (Chokyi Nyima).
In Tibet, the Land of Snows, virtually everyone who brought about benefit and happiness was recognized as an emanation of Guru Rinpoche himself. If you practice thusly, praying in such a way that Guru Rinpoche is inseparable from your root lama in essence, this embellishes your meditation.To pray to the lama is, for example, like adding chili to already fine food to improve and enhance its delicious flavors; in the same way, this approach allows the blessings of Guru Rinpoche to be felt, renders the accomplishment of siddhis easy and allows you to become imbued with all the inherent supreme compassion and the blessings of Guru Rinpoche. For example, the orb of the sun shines with great heat in the sky, but as long as there is no magnifying glass, the sun shining will not in itself ignite dry wood; if, however, a magnifying glass is used to focus the sunlight, the dry wood will burst into flames.Following this metaphor, all the inherent supreme compassion and the blessings of Guru Rinpoche are like the sun, but without your faith and devotion, your perception of him as an actual buddha, and your sincere commitment of your lungs and heart and breast to the Guru, it will be difficult for those blessings to be felt. With this faith and devotion, the blessings will be felt; there is no doubt that the blessings will be felt.
Once you have established a true connection with a lama, as is said in the tradition, from that point forth there is no other alternative but benefit and ultimate enlightenment. If a large boulder rolls down from the peak of Mount Meru, even though you may try to tum the rock back up the slope, there is nothing for the rock to do but fall. In the same way, once you have received empowerments and advice from a lama and are practicing, once the connection is established, even though you may feel that you need not attain the state of buddhahood there is no way that you will not automatically attain it. If, for example, a large river carries a person away, even though that person wants to escape, the river is so strong it carries him or her away to the ocean. In a similar way, once you have been seized by the inherent supreme compassion of the Guru, you will attain liberation and omniscience. Likewise,with respect to siddhis in this lifetime, if you need to prolong your life, bring success to your activities, increase your wealth, cure illness or enrichall your meditative experience and realization in the future, this will come out of your devotion to the lama.
While you pursue this outer practice on the Three Roots, know that the intent of enlightened mind is no different from the fundamental nature of your own mind. Although this fundamental nature of your own mind is within you, it is of no benefit if you do not recognize this. Once the direct transmission instructions of the lama introduce you directly to the fundamental nature of your mind, you understand that it is within you.
Suppose, for example, there was a poor man unaware of a treasure of jewels hidden in his house, and someone who knew of this treasure came to this poor man and told him of it. Once the man had unearthed the treasure of jewels, his family for seven generations would not have to suffer from poverty. Similarly, if you recognize the uncontrived and fundamental nature of your own mind to be the essential nature of the Three Roots, you will effortlessly attain the state of liberation and omniscience, while without such recognition you cannot attain this.
In 1987, His Holiness Dilgo Khyentse Rinpoche gave an empowerment for a practice of the Self-Arising Heartdrop of Padma (RangjungPadmaiNyingt'hig) cycle, a sadhana of the Three Roots that is one of his own mind treasures, to Chagdud Rinpoche and a number of his students in Boulder, Colorado. As a part of the commitment for receiving this empowerment, Chagdud Gonpa conducts an annual Drubchen ceremony where this practice takes place. In 1990, His Holiness gave a teaching about the practice to Rinpoche and students at La Sonnerie, France. The following is excerpted from that talk, translated by Richard Barron (Chokyi Nyima).
In Tibet, the Land of Snows, virtually everyone who brought about benefit and happiness was recognized as an emanation of Guru Rinpoche himself. If you practice thusly, praying in such a way that Guru Rinpoche is inseparable from your root lama in essence, this embellishes your meditation.To pray to the lama is, for example, like adding chili to already fine food to improve and enhance its delicious flavors; in the same way, this approach allows the blessings of Guru Rinpoche to be felt, renders the accomplishment of siddhis easy and allows you to become imbued with all the inherent supreme compassion and the blessings of Guru Rinpoche. For example, the orb of the sun shines with great heat in the sky, but as long as there is no magnifying glass, the sun shining will not in itself ignite dry wood; if, however, a magnifying glass is used to focus the sunlight, the dry wood will burst into flames.Following this metaphor, all the inherent supreme compassion and the blessings of Guru Rinpoche are like the sun, but without your faith and devotion, your perception of him as an actual buddha, and your sincere commitment of your lungs and heart and breast to the Guru, it will be difficult for those blessings to be felt. With this faith and devotion, the blessings will be felt; there is no doubt that the blessings will be felt.
Once you have established a true connection with a lama, as is said in the tradition, from that point forth there is no other alternative but benefit and ultimate enlightenment. If a large boulder rolls down from the peak of Mount Meru, even though you may try to tum the rock back up the slope, there is nothing for the rock to do but fall. In the same way, once you have received empowerments and advice from a lama and are practicing, once the connection is established, even though you may feel that you need not attain the state of buddhahood there is no way that you will not automatically attain it. If, for example, a large river carries a person away, even though that person wants to escape, the river is so strong it carries him or her away to the ocean. In a similar way, once you have been seized by the inherent supreme compassion of the Guru, you will attain liberation and omniscience. Likewise,with respect to siddhis in this lifetime, if you need to prolong your life, bring success to your activities, increase your wealth, cure illness or enrichall your meditative experience and realization in the future, this will come out of your devotion to the lama.
While you pursue this outer practice on the Three Roots, know that the intent of enlightened mind is no different from the fundamental nature of your own mind. Although this fundamental nature of your own mind is within you, it is of no benefit if you do not recognize this. Once the direct transmission instructions of the lama introduce you directly to the fundamental nature of your mind, you understand that it is within you.
Suppose, for example, there was a poor man unaware of a treasure of jewels hidden in his house, and someone who knew of this treasure came to this poor man and told him of it. Once the man had unearthed the treasure of jewels, his family for seven generations would not have to suffer from poverty. Similarly, if you recognize the uncontrived and fundamental nature of your own mind to be the essential nature of the Three Roots, you will effortlessly attain the state of liberation and omniscience, while without such recognition you cannot attain this.
In 1987, His Holiness Dilgo Khyentse Rinpoche gave an empowerment for a practice of the Self-Arising Heartdrop of Padma (RangjungPadmaiNyingt'hig) cycle, a sadhana of the Three Roots that is one of his own mind treasures, to Chagdud Rinpoche and a number of his students in Boulder, Colorado. As a part of the commitment for receiving this empowerment, Chagdud Gonpa conducts an annual Drubchen ceremony where this practice takes place. In 1990, His Holiness gave a teaching about the practice to Rinpoche and students at La Sonnerie, France. The following is excerpted from that talk, translated by Richard Barron (Chokyi Nyima).
In Tibet, the Land of Snows, virtually everyone who brought about benefit and happiness was recognized as an emanation of Guru Rinpoche himself. If you practice thusly, praying in such a way that Guru Rinpoche is inseparable from your root lama in essence, this embellishes your meditation.To pray to the lama is, for example, like adding chili to already fine food to improve and enhance its delicious flavors; in the same way, this approach allows the blessings of Guru Rinpoche to be felt, renders the accomplishment of siddhis easy and allows you to become imbued with all the inherent supreme compassion and the blessings of Guru Rinpoche. For example, the orb of the sun shines with great heat in the sky, but as long as there is no magnifying glass, the sun shining will not in itself ignite dry wood; if, however, a magnifying glass is used to focus the sunlight, the dry wood will burst into flames.Following this metaphor, all the inherent supreme compassion and the blessings of Guru Rinpoche are like the sun, but without your faith and devotion, your perception of him as an actual buddha, and your sincere commitment of your lungs and heart and breast to the Guru, it will be difficult for those blessings to be felt. With this faith and devotion, the blessings will be felt; there is no doubt that the blessings will be felt.
Once you have established a true connection with a lama, as is said in the tradition, from that point forth there is no other alternative but benefit and ultimate enlightenment. If a large boulder rolls down from the peak of Mount Meru, even though you may try to tum the rock back up the slope, there is nothing for the rock to do but fall. In the same way, once you have received empowerments and advice from a lama and are practicing, once the connection is established, even though you may feel that you need not attain the state of buddhahood there is no way that you will not automatically attain it. If, for example, a large river carries a person away, even though that person wants to escape, the river is so strong it carries him or her away to the ocean. In a similar way, once you have been seized by the inherent supreme compassion of the Guru, you will attain liberation and omniscience. Likewise,with respect to siddhis in this lifetime, if you need to prolong your life, bring success to your activities, increase your wealth, cure illness or enrichall your meditative experience and realization in the future, this will come out of your devotion to the lama.
While you pursue this outer practice on the Three Roots, know that the intent of enlightened mind is no different from the fundamental nature of your own mind. Although this fundamental nature of your own mind is within you, it is of no benefit if you do not recognize this. Once the direct transmission instructions of the lama introduce you directly to the fundamental nature of your mind, you understand that it is within you.
Suppose, for example, there was a poor man unaware of a treasure of jewels hidden in his house, and someone who knew of this treasure came to this poor man and told him of it. Once the man had unearthed the treasure of jewels, his family for seven generations would not have to suffer from poverty. Similarly, if you recognize the uncontrived and fundamental nature of your own mind to be the essential nature of the Three Roots, you will effortlessly attain the state of liberation and omniscience, while without such recognition you cannot attain this.
In 1987, His Holiness Dilgo Khyentse Rinpoche gave an empowerment for a practice of the Self-Arising Heartdrop of Padma (RangjungPadmaiNyingt'hig) cycle, a sadhana of the Three Roots that is one of his own mind treasures, to Chagdud Rinpoche and a number of his students in Boulder, Colorado. As a part of the commitment for receiving this empowerment, Chagdud Gonpa conducts an annual Drubchen ceremony where this practice takes place. In 1990, His Holiness gave a teaching about the practice to Rinpoche and students at La Sonnerie, France. The following is excerpted from that talk, translated by Richard Barron (Chokyi Nyima).
In Tibet, the Land of Snows, virtually everyone who brought about benefit and happiness was recognized as an emanation of Guru Rinpoche himself. If you practice thusly, praying in such a way that Guru Rinpoche is inseparable from your root lama in essence, this embellishes your meditation.To pray to the lama is, for example, like adding chili to already fine food to improve and enhance its delicious flavors; in the same way, this approach allows the blessings of Guru Rinpoche to be felt, renders the accomplishment of siddhis easy and allows you to become imbued with all the inherent supreme compassion and the blessings of Guru Rinpoche. For example, the orb of the sun shines with great heat in the sky, but as long as there is no magnifying glass, the sun shining will not in itself ignite dry wood; if, however, a magnifying glass is used to focus the sunlight, the dry wood will burst into flames.Following this metaphor, all the inherent supreme compassion and the blessings of Guru Rinpoche are like the sun, but without your faith and devotion, your perception of him as an actual buddha, and your sincere commitment of your lungs and heart and breast to the Guru, it will be difficult for those blessings to be felt. With this faith and devotion, the blessings will be felt; there is no doubt that the blessings will be felt.
Once you have established a true connection with a lama, as is said in the tradition, from that point forth there is no other alternative but benefit and ultimate enlightenment. If a large boulder rolls down from the peak of Mount Meru, even though you may try to tum the rock back up the slope, there is nothing for the rock to do but fall. In the same way, once you have received empowerments and advice from a lama and are practicing, once the connection is established, even though you may feel that you need not attain the state of buddhahood there is no way that you will not automatically attain it. If, for example, a large river carries a person away, even though that person wants to escape, the river is so strong it carries him or her away to the ocean. In a similar way, once you have been seized by the inherent supreme compassion of the Guru, you will attain liberation and omniscience. Likewise,with respect to siddhis in this lifetime, if you need to prolong your life, bring success to your activities, increase your wealth, cure illness or enrichall your meditative experience and realization in the future, this will come out of your devotion to the lama.
While you pursue this outer practice on the Three Roots, know that the intent of enlightened mind is no different from the fundamental nature of your own mind. Although this fundamental nature of your own mind is within you, it is of no benefit if you do not recognize this. Once the direct transmission instructions of the lama introduce you directly to the fundamental nature of your mind, you understand that it is within you.
Suppose, for example, there was a poor man unaware of a treasure of jewels hidden in his house, and someone who knew of this treasure came to this poor man and told him of it. Once the man had unearthed the treasure of jewels, his family for seven generations would not have to suffer from poverty. Similarly, if you recognize the uncontrived and fundamental nature of your own mind to be the essential nature of the Three Roots, you will effortlessly attain the state of liberation and omniscience, while without such recognition you cannot attain this.
