“We need to understand the distinction between faults and noble wisdom qualities. When we do, then we can recognize our master’s noble wisdom qualities and perceive our master as Buddha. If, with that kind of confidence, we then practice guru yoga even just a little bit, nothing more profound is needed. Merely by praying to and meditating upon the master, you too will awaken as Buddha. On the basis of faith and fervent devotion, it will happen.”
~ Dudjom Rinpoche III Sangye Pema Shepa
📸 Sandra scalesWhenever wisdom mind is not recognized, there are countless projections of countless sentient beings with dualistic mind and its habits. At the same time, within countless sentient beings’ minds, there are countless inherently born wisdom deities. If one’s own mind remains in ordinary duality, there are always the countless, ordinary phenomena of sentient beings. But if one’s own inherently born wisdom deities blossom through recognition and practice, one’s own phenomena of other sentient beings will not exist, because they are transformed through self-apotheosis to the inherent wisdom of each sentient being. When one’s own wisdom blossoms, other sentient beings’ inherently born wisdom deities blossom, since other sentient beings are one’s own phenomena. So all is fully enlightened at once into oneness, without even a single, ordinary sentient being remaining. From oneness, infinite, immeasurable, pure, insubstantial wisdom maṇḍala manifests.
– Thinley Norbu Rinpoche
White Sail: Crossing the Waves of Ocean Mind to the Serene Continent of the Triple Gems
The difference between sentient beings and Buddhas is that the first has obscurations while the other does not. We are sentient beings because we have temporary “defilements” or obscurations to our wisdom mind. All sentient beings are inherently Buddhas, temporarily defiled by gross emotional obscurations and by the subtle obscuration of habit. When these are removed, the Buddha within naturally manifests. According to the Vajrayana path, only two methods exist for removing these two obscurations: first, accumulation of merit and wisdom, and second, the direct transmission from the guru’s mind to the student’s mind. Ngondro uses both methods and includes the essential practices of the Three Yanas (vehicles) Hinayana, Mahayana, and Vajrayana. The essence of Hinayana practice is refuge. The generation of Bodichitta (enlightened attitude) is the essence of Mahayana practice. Accumulation, purification and the mind transmission of Guru Yoga are the essences of Vajrayana practice. Ngondro is a preliminary practice containing all paths, including the creation and perfection stages of the Vajrayana practice.
Since it contains all paths to the realization of enlightenment, then, every effort should be made to complete Ngondro in order to fully cultivate and realize its profound benefits.“
A commentary on the Dudjom Tersar Ngondro
The Preliminary Practice of the New Treasures of Dudjom
by Lama Tarchin Rinpoche
Photo by
Willie Korman
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