Dilgo Khyentse, head of the
Nyingma school of
Tibetan Buddhism until his death in 1991, explained the
twilight language correspondences and meaning of the
Outer,
Inner and
Secret aspects of the
Three Jewels: The Three Roots formulation also fits into the framework of the
Trikāya ('three bodies') of a
Buddha where they are seen as equating to the following forms: the protector is the body, the
yidam is the Speech and the
lama is the mind. According to the
Handbook of Tibetan Buddhist Symbols:
Pabongkhapa Déchen Nyingpo also identifies the
seed syllables corresponding to the
Three Vajras as: a white
om (enlightened body), a red
ah (enlightened speech) and a blue
hum (enlightened mind). Three refuge motivation levels are: • suffering rebirth's fear motivates with the idea of happiness, • knowing rebirth won’t bring freedoms motivates attaining nirvana, while • seeing other’s suffering motivates establishing them all in Buddhahood. Happiness is temporary, lifetimes are impermanent and ultimately refuge is taken until reaching unsurpassable awakening.
Individual Roots Lama In the
Theravada Buddhist tradition, the teacher is a valued and honoured mentor worthy of great respect and a source of inspiration on the path to
Enlightenment. In the
Tibetan tradition, however, the teacher is viewed as the very root of spiritual realization and the basis of the entire path. Without the teacher, it is asserted, there can be no experience or insight. The lama is seen as
Buddha. In Tibetan texts, emphasis is placed upon praising the virtues of the lama.
Tantric teachings include generating visualisations of the lama and making offerings praising the lama. The lama becomes known as the
vajra (literally "diamond") guru, the one who is the source of initiation into the tantric deity. The disciple is asked to enter into a series of vows and commitments that ensure the maintenance of the spiritual link with the understanding that to break this link is a serious downfall. In
Vajrayana (
tantric Buddhism) the lama is perceived as the way itself. The lama is not an individual who initiates a person, but the person's own Buddha-nature reflected in the personality of the lama. In return, disciples are expected to show great devotion to the lama, whom they regard as a
Bodhisattva. A lama is one who has not only mastered the words of the tradition, but who has an intense personal relationship with the student; thus, devotion is the proper attitude toward the guru. The
Dalai Lama, speaking of the importance of the lama, said: "Rely on the teachings to evaluate a guru: Do not have blind faith, but also no blind criticism." He also observed that the term 'living Buddha' is a translation of the Chinese words
huo fuo. The
lama, who in
Tibetan Buddhism is generally the
lama, is considered to be the most important of the 'Three Roots' since the lama embodies
enlightened mind and without their personal guidance, the student cannot progress. "The living teacher proclaims to the student through his or her very existence that awakening is not only possible but immediate for every living being". Through
guru yoga practices, the
Vajrayana student becomes familiar with the
refuge tree and
lineage within which the lama is teaching. The
tsawe lama ('root guru') with whom the student has a personal relationship, is visualised at the root of the tree, channeling the blessings of all the branches of the refuge tree to the student. The blessings are accessed through the practitioner's devotion.
Yidam The second root is the meditational deity or
yidam. The
iconography of the yidam may be 'peaceful', 'wrathful' (Tibetan
tro wa) or 'neither peaceful or wrathful'(Tibetan:
shi ma tro), depending on the practitioner's own nature. The yidam represents awakening, so its appearance reflects whatever is required by the practitioner to awaken. The lama guides the student to the yidam appropriate for them, then gives them
initiation into the
mandala of the
yidam. In essence, the mind of the lama and the yidam are one. The yidam is considered to be the root of success in the practice.
Dakini or dharmapala The third root is the
dakini or
dharmapala ('dharma protector'), the root of action or the enlightened activity of realized beings. In the case of the
Nyingma school of
Tibetan Buddhism the protector is the dakini. The dakini is guardian of the secret oral or 'whispered ear' tradition and so always serves as the third root. In the other '
Sarma' schools, the protector may be a
dakini, a
dharmapala, or other Buddhist enlightened beings. There are many different forms of protector. The protector in these schools may be a dakini or any of a variety of oath-bound protectors, subdued by the
tantric yogi or
yogini.
Judith Simmer-Brown points out that:
In specific traditions Yangzab In the
Yangzab compilation of
Dzogchen texts the 'Yangzab Three Roots' is the primary deity yoga practice. The Three Roots in this cycle are:
Padmasambhava (the lama),
Hayagriva (the yidam), and
Vajravarahi (the dakini). This
empowerment is required for the practitioner to study the Yangzab
Treasure teaching cycle. The three roots are symbolized in the
Gankyil. ==References==