Three Roots: Difference between revisions
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The '''Three Roots''' (Tib. ''tsawa sum''; [[Wyl.]] ''rtsa ba gsum'') are: | [[Image:RigdzinDupaSm.JPG|frame|A [[thangka]] showing the deities of [[Longchen Nyingtik]], including the lama [[Rigdzin Düpa]], the yidam [[Palchen Düpa]], the khandro [[Yumka Dechen Gyalmo]], along with [[Dukngal Rangdrol]], [[Takhyung Barwa]], [[Senge Dongma]] and the protective deities.]]The '''Three Roots''' (Tib. ཙ་བ་གསུམ་, ''tsawa sum''; [[Wyl.]] ''rtsa ba gsum'') are: | ||
*[[lama]], | *[[lama]], | ||
*[[yidam]] and | *[[yidam]] and | ||
| Line 12: | Line 12: | ||
As it says in the [[Longchen Nyingtik Ngöndro]] Refuge: | As it says in the [[Longchen Nyingtik Ngöndro]] Refuge: | ||
:"Buddha, Dharma and Sangha are in reality lama, yidam and khandro."<ref>For further explanations on how the Three Roots are in reality the Three Jewels, see [[Yukhok Chatralwa Chöying Rangdrol]], ''Taking Refuge'' in his ''[[Ngöndro Compendium]]'' | :"Buddha, Dharma and Sangha are in reality lama, yidam and khandro."<ref>For further explanations on how the Three Roots are in reality the Three Jewels, see [[Yukhok Chatralwa Chöying Rangdrol]], {{LH|topics/ngöndro/yukhok-chatralwa/taking-refuge|''Taking Refuge''}} in his ''[[Ngöndro Compendium]]'', and [[Khenpo Ngawang Palzang]], ''A Guide to the Words of My Perfect Teacher'' (Boston: Shambhala, 2004), pages 122-123. </ref> | ||
==Three Roots Practices== | ==Three Roots Practices== | ||
In the [[Nyingma]] tradition, once we have accomplished the [[ngöndro]], we continue on the path with the [[sadhana]]s of the ‘Three Roots’, which are: | In the [[Nyingma]] tradition, once we have accomplished the [[ngöndro]], we continue on the path with the [[sadhana]]s of the ‘Three Roots’, which are: | ||
*the practice of the lama, which is the root of all '''blessings''', | *the practice of the lama, which is the root of all '''[[blessings]]''', | ||
*the practice of the yidam, which is the root of '''attainment''', or '''[[siddhi|accomplishment]]''', | *the practice of the yidam, which is the root of '''attainment''', or '''[[siddhi|accomplishment]]''', | ||
*the practice of the dakini (Tib. ''khandro''), which is the root of '''inspiration''' or '''activity'''. | *the practice of the dakini (Tib. ''khandro''), which is the root of '''inspiration''' or '''activity'''. | ||
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[[Category:Key Terms]] | [[Category:Key Terms]] | ||
[[Category:Prayers and Practices]] | [[Category:Prayers and Practices]] | ||
[[Category:Vajrayana]] | |||
[[Category:Enumerations]] | [[Category:Enumerations]] | ||
[[Category: | [[Category:03-Three]] | ||
Latest revision as of 23:52, 30 June 2017
The Three Roots (Tib. ཙ་བ་གསུམ་, tsawa sum; Wyl. rtsa ba gsum) are:
"[They are] the inner refuge of the Secret Mantrayana. They are like the root or the basis for all the positive accumulations until you attain enlightenment."[1]
According to the Vajrayana,
As it says in the Longchen Nyingtik Ngöndro Refuge:
- "Buddha, Dharma and Sangha are in reality lama, yidam and khandro."[2]
Three Roots Practices
In the Nyingma tradition, once we have accomplished the ngöndro, we continue on the path with the sadhanas of the ‘Three Roots’, which are:
- the practice of the lama, which is the root of all blessings,
- the practice of the yidam, which is the root of attainment, or accomplishment,
- the practice of the dakini (Tib. khandro), which is the root of inspiration or activity.
For Rigpa students, the focus for the Three Roots practice is:
- the lama practice of Rigdzin Düpa;
- the yidam practice of Yang Nying Pudri; and
- the dakini practice of Yumka Dechen Gyalmo.
Whilst Rigdzin Düpa and Yumka Dechen Gyalmo are from the Longchen Nyingtik tradition, Yang Nying Pudri is a terma revealed by Tertön Sogyal (1856-1927), the predecessor of Sogyal Rinpoche.
Notes
- ↑ Chökyi Drakpa, A Torch for the Path to Omniscience
- ↑ For further explanations on how the Three Roots are in reality the Three Jewels, see Yukhok Chatralwa Chöying Rangdrol,
Taking Refuge in his Ngöndro Compendium, and Khenpo Ngawang Palzang, A Guide to the Words of My Perfect Teacher (Boston: Shambhala, 2004), pages 122-123.
