Chenrezig Commentary, by Kenpo Donyo, July 17th, 1996

Lord of refuge, Kyabje Kalu Rinpoche pointed out that the essence of all deities is the Bodhisattva Chenrezig; the essence of all mantra is the Six-Syllable Mantra; the essence of all teaching is cultivating the Mind of Awakening, of bodhicitta; and the essence of all practices, the embodiment of all practices is the practice of Chenrezig.

Because it is the very embodiment of the enlightened compassion of all Buddhas, it is the very embodiment of all dieties.  If one does only the practice of Chenrezig, reciting the Six-Syllables, it is the embodiment of all mantra, and all dieties.

As beings in cyclic existance, we experience various forms of suffering.  The root of all suffering is basically ego-clinging, clinging to the notion of 'I', or a 'me', and always asserting the existance of a self-entity that we can call 'I', and out of that we engage in self-cherishing.

The root cause of suffering is ego-clinging.  If we are liberated from ego-clinging we will be free from suffering.

The method to become free from ego-clinging is the development of bodhicitta, cultivating the mind of loving-kindness and compassion, embracing the wish for the happiness of others, and the wish for others to be free from suffering.

The more we cultivate loving-kindness, the more we are undoing the pattern of ego-clinging.  When we have embraced fully loving-kindness, we have become Chenrezig, we have realized Chenrezig.

Because of our habit we have externalized a reference point as Chenrezig.  But what is Chenrezig in essence?

Ultimately, Chenrezig is the very embodiment of enlightened compassion of all Buddhas.  When we have realized Chenrezig, loving-kindness and compassion, there is no external refuge that we have to go to.  Our mind is Chenrezig.

The habit of ego-clinging has been developed since beginningless time, so it is not something that one can easily remove or cast aside.  But since it is not our essential nature, ego-clinging can be removed.  It's not easy, but it can be done.

We have to appreciate the challenge- both in terms of appreciating our potentiality, and appreciating the worthiness of the challenge.  Westerners particularly are stimulated by something that is a challenge.

It's very important to have the attitude that no matter how difficult, it must be possible, and I'm going to do it.  That confidence, or conviction is very important.  That's very much in line with the Bodhisattva attitude.

In the Tibetan: Chang chub sem pa, pa refers to the all-accommodatingness of the mind, the unhesitating conviction of the mind.  Given that such resources are directed for beneficial purposes, that is an expression of Big Mind.

Even if habitual fixation cannot be removed immediately, it's very important to have the attitude of good- heartedness, of kind-heartedness.  

This is something that is amazing!, because just having the attitude of kind-heartedness paves the way towards action in a kind and beneficial way.

Without good-heartedness or kind-heartedness, if to appearances something looks benefical, it's just a show.  

The attitude is most important.  With an attitude of kindness, one is then inspired to carry out the action, to support the integrity of the action.

In connection with the actual practice: as a backdrop, it's important to get a sense that essentially Chenrezig is unconditional bodhicitta, unconditional loving-kindness and compassion.

That is beyond our experience right now, so Buddhas and Bodhisattvas have given form to unconditional bodhicitta.  For beings dwelling within the world of references, this form appears as a method.

Essentially what we are doing in a state of visualization is embracing the mind of bodhicitta.  We must appreciate the essential characteristic of Chenrizig, loving-kindness, bodhicitta.  That is what Chenrizig is in essence.
The ulitmate purpose of Chenrizig practice is for developing the mind of bodhicitta.  The immediate purpose is this: because of habitual tendencies our mind is distracted.  Therefore, the immediate purpose is that it is a method of achieving shinay- to bring about the calm abiding of the mind.

In the context of Chenrezig practice, shinay is the calm abiding of the mind on the appearance of Chenrezig.  With the experience of the calm abiding of the mind, habitual thoughts are liberated.

From the fruition point of view, we talk of experiencing the Two-fold Kaya, the Dharmakaya, the Truth Body, and the Rupakaya, the Form Body.  Through the practice we are able to embody the Rupakaya- the vehicle for manifesting light and activity.

In doing the visualisation of Chenrezig, if you have visualization occuring, you have a thought occuring.  So, in that sense, meditation is a thought.

But if one has the notion, 'I'm just making this up', that's not correct.  It's not just a thought.

You are applying ways to familiarize yourself with your potential, that has been obscured by habitual tendencies.  You are highlighting your potential, familiarizing yourself with your potential, with the fact that you embody the essential qualities of Chenrezig.  You are tuning in with your own potential.  It is being present with your potential.  Through familiarization you can actualize your potential.

If it were not there in the first place, it wouldn't result in anything.  It would be like taking a piece of coal and thinking it was gold.  That wouldn't make it so, no matter how much you had that thought.

When working with the practice of Chenrezig it is important to recognize that you are not working with something external or foreign to yourself.

This is the essence of what it means to do the practice of Chenrezig.  As for the details, this is quite self-explanatory.  What is important is to keep in mind what one is really doing.

Chenrezig, or any practice of Dharma, is preceeded by taking refuge.  Regarding that, you are the one who is calling the attention to all sentient beings.  You are leading the way, as it were.  

Then, with the mind of bodhicitta, one wants to bring about the liberation of all sentient beings.  To do that, one wants to be equipped with the realization and skillful means to accomplish this, so, therefore, one embarks on the practice.  

In doing the visualization: there are a number of ways, but most commonly, there is the self-visualization, immediately to start off visualizing oneself as Chenrezig.  Another way is to see Chenrezig on the crown of your head, as taught by Kalu Rinpoche.  This practice comes from Tang Tong Gyalpo, 
and the meaning is true to the name: 'The Practice of All-Pervasive Benefit'.

In this practice, initially one is thinking, or visualizing that above the crown of one's head, and the head of all sentient beings there is a white lotus and the syllable 'HRI'.

The lotus and moon seat, in essence, symbolize the inseperability of the wisdom of emptiness and the skillful means of compassion.  

The 'HRI' is the essence of Chenrezig.  We can think of the 'HRI' as the initials of Chenrezig, like the initials of a person.  'HRI' is the expression of the essence of Chenrezig.

Light goes out and manifests in the form of offerings to enlightened beings, and goes all over and benefits beings in cyclic existance.  The light returns and immediately transforms into the complete form of Chenrezig.

He has four arms, the first two joined at the heart, the left holding a lotus, and the right hand holding a crystal rosary.  (as described in the sadhana)

Your thought should be different fron the thought of a person who is just looking at a picture.  Instead, look with the view that Chenrezig embodies the wisdom of all enlightened ones, the unconditional compassion that embraces all beings, and is endowed with inconceivable activity for benefiting living beings.  

He is free from being tainted with substantiality- yet endowed with widsom, compassion and activity.  Free from the 'taint' of materiality, yet endowed with all the qualities.  

Above his crown is Amitaba, the Lama of Chenrezig, red in color.

Further, you visualize, or think, that on the forehead of Chenrezig there is the white syllable 'OM', the embodiment of all enlightened bodies; at the throat center there is a red 'AH', which is the embodiment of all enlightened speech;
and at the heart center there is a blue syllable 'HUNG', the essence of the awakened mind of all Buddhas.

Also, at Chenrezig's heart, we visualize the seed syllable 'HRI', circled by the Six-Syllable Mantra, 'OM MANI PADME HUNG'.

In form, visualizing this.  In meaning, Chenrezig being the embodiment of the compassion of all enlightened ones, never tainted by the limitationf of samsara.  He is the very heart essence of all bodhisattva activity.

The four arms symbolize the Four Immeasurables: Loving-kindness, Compassion, Joy, and Equanimity, or unconditional impartiality.

The two arms joined represent the wish-fulfilling jewel, fulfilling the wishes of living beings.

The mala means continually benefitting, and the lotus, the activity of compassion.  

The jewel crown and ornaments are all expressions of Chenrezig being the compassion of all Buddhas, endowed with the qualities, or Paramitas, the Six Perfections (Generosity, Morality, Patience, Diligence, Meditation, and Wisdom).

What Chenrezig is, is expressed through these different attributes or adornments.

Having visualized in this way, and appreciating what Chenrezig is in essence, supported by the visualization,  in this way we pray with an appreciation of enlightened qualities, and offer praises.  As a result of this appreciation and homage, light radiates from the body of Chenrezig, and all beings and yourself become the form of Chenrezig.

With that outlook, one does the repetition of the mantra of Chenrezig.

When doing the practice, while reciting the mantra, one can familiarize oneself with the different aspects of Chenrezig, each of which has tremendous benefits.

Work with familiarizing yourself with loving-kindness and compassion.  Then, at other times, attend to the details of seeing yourself as Chenrezig.

Perhaps the visualization doesn't come easy.  Don't be concerned.  It is sufficient to start with just the thought that you are Chenrezig.  Then, it's a matter of familiarization.  Through familiarization nothing is difficult.  It's not a matter of being difficult, it's a matter of how much you have familiarized yourself with what you would know.

Sometimes consider the suffering of fellow sentient beings, and how, if one could only benefit sentient beings, the need being so clear and apparent.

Then, sometimes, just focus on the sound.  

Then, sometimes, if you know how, you can do tonglen, sending your goodness and virtue along with your breath in the form of clear light towards all beings, carrying these to all sentient beings, then dissolving all sufferings and negativities into your heart.

It's important to shift it around and get a sense of the wholeness of the practice.  The main point is that one's meditation does not depart from the Dharmic atmosphere of the practice.  In this way one can work with the visualization.

Then sometimes one can just focus on the seed-syllable 'HRI', using that as the object of attention for one's mind.  

At other times one can attend to the details of the syllable, from top to bottom.  Then one can move on to OM, and so forth, MA..., NI..., PE..., ME..., HUNG...
Having famiarized yourself in this way, if the visualization of the syllables is very clear, then it is an indication that you are accomplishing your visualization of the development stage of Chenrezig practice.

Maintaining the tension of one's mind on the seed-syllable, or focusing on the mantra as a whole, produces the benefit of taming the mind, of shinay.  And it produces the benefit of pure outlook, making the mind relate with something that embodies the qualities of enlightened outlook and enlightened expressions.

This is in connection with the creation stage.

Then, after the recitations are completed, practice familiarizing yourself with the point of view of the ultimate nature.  

All beings, in the form of Chenrezig, melt into light; this dissolves into yourself as Chenrzig; you dissolve into the mantra, which dissolves into HRI, and that dissolves from the bottom up, until it is one final visible point, and that dissolves into the luminous space of emptiness.

In that luminous, non-referential emptiness, rest for whatever amount time allows.  

Then, from the non-referential outlook, immediately one comes out into sacred outlook, all forms as Chenrezig...

Then conclude with the dedication prayer.

As one goes about one's life, try to maintain mindfulness of the practice.

Through the dissolution, one familiarizes oneself with the Dharmakaya, Wisdom Mind, and through the Generation, or Creation stage we familiarize ourselves with the Rupakaya, to be able to manifest, or display the enlightened qualities in a seemingly tangible way.

This is a brief explanation of the Chenrezig practice.