The Three Roots in Tibetan Buddhism: A Path of Practice
This is the path that was most commonly followed by the practitioners and great masters of the past in Tibet. While you must definitely undergo some study of the main principles of dharma, this path focuses very much on practice. As Phakchok Rinpoche is a primary lineage holder of the New Treasures of Chokgyur Lingpa or Chokling Tersar this path is centered around these profound teachings and practices. It begins with the four mind-changings and the Four Foundations after which you also practice some emptiness meditation and receive the pointing-out to the nature of mind. From there, you engage in the practice of the three roots: The guru, the root of all blessings; The yidam, the root of accomplishment; and The dakini, the root of activities. These are the three inner objects of refuge that are taught in the Vajrayana, where the three jewels are explained to be the outer refuge. Here, the guru is seen as the buddha, the yidam as the dharma, and the dakini as the sangha. Each of these three roots has profound meaning, but to merely explain in brief ‘guru’ or master (‘lama’ in Tibetan) literally means unsurpassable or unexcelled. It also has the meaning of being heavy with excellent qualities, and of unobstructed compassion just like a mother for her cherished children. Yidam (deva in Sanskrit) literally means mental (yid) commitment (dam) referring to the one’s main deity with whom one has an inseparable bond through pure samaya. Each practitioner has a particular yidam deity with whom they have an inseparable connection. Khandro (dakini in Sanskrit) can be translated literally as sky-goer referring to the sky or space of the basic space of phenomena, the dharmadhatu, in which primordial wisdom mind travels unimpededly. As it says in A Torch for the Path to Omniscience: The three roots are the lama, yidam, and khandro, the inner refuge of the Secret Mantrayana. They are like the root or the basis for all the positive accumulations until you attain enlightenment. One begins by practising the Guru sadhana, which in our tradition is usually Guru Rinpoche. Having completed that you then begin the Yidam sadhana, which is most commonly Vajrakilaya or Vajrasattva but depends on one’s own karmic link. After that one practises the Dakini sadhana, which is most commonly Kurukullé, Sangwa Yeshé, or Tara. You also practice the Dharmapala sadhana, such as Chökyong Gongdü Nyingpo, thus completing sadhana practice for the three roots. Do a complete article with clear explanations
Introduction:
In Tibetan Buddhism, the path followed by practitioners and great masters often emphasizes a balance between study and practice. Rooted in the New Treasures of Chokgyur Lingpa, or Chokling Tersar, the path centers around teachings and practices transmitted by Phakchok Rinpoche. This transformative journey is structured around the Four Mind-Changings, Four Foundations, emptiness meditation, and the profound practices of the Three Roots: Guru, Yidam, and Dakini.
The Three Roots Defined:
Guru (Lama): Signifying the unsurpassable master, the term 'lama' conveys qualities of excellence and unobstructed compassion. The guru is regarded as the embodiment of the Buddha, providing the practitioner with guidance on the path.
Yidam (Deva): The yidam represents the practitioner's main deity, forming an inseparable bond through pure samaya. This mental commitment to a specific deity plays a crucial role in the practitioner's spiritual journey.
Dakini (Khandro): Translated as 'sky-goer,' the dakini symbolizes the unimpeded travel of the primordial wisdom mind through the basic space of phenomena. The dharmadhatu, the fundamental space of existence, is the realm where the dakini thrives.
Inner Refuge in Vajrayana:
In Vajrayana, the three roots serve as the inner refuge, mirroring the outer refuge of the three jewels: Buddha, Dharma, and Sangha. The guru is equated to the Buddha, the yidam to the Dharma, and the dakini to the Sangha.
Practical Progression through Sadhana:
The practitioner embarks on a systematic progression through sadhana practices for each of the Three Roots:
Begin with Guru Sadhana, often centered around Guru Rinpoche, completing the practices associated with this foundational root.
Transition to Yidam Sadhana, with Vajrakilaya or Vajrasattva commonly practiced based on individual karmic connections.
Engage in Dakini Sadhana, commonly involving Kurukullé, Sangwa Yeshé, or Tara, recognizing the dakini as a crucial aspect of the path.
Conclude with Dharmapala Sadhana, such as Chökyong Gongdü Nyingpo, ensuring a comprehensive approach to the Three Roots.
Significance of the Three Roots:
The three roots are considered the basis for all positive accumulations on the journey to enlightenment, acting as the foundation for the practitioner's spiritual progress.
Conclusion:
The path of the Three Roots in Tibetan Buddhism, guided by the profound teachings and practices of Phakchok Rinpoche, offers a transformative journey that balances theoretical understanding with practical application. Embracing the guru, yidam, and dakini as inner refuge, practitioners progress through a systematic sadhana practice, cultivating a deep connection with these essential elements on the path to enlightenment.
