As a blind man feels when he finds a pearl in a dustbin, so am I amazed by the miracles of awakening rising in my consciousness. It is the nectar of immortality that delivers us from death, the treasure that lifts us from death, the treasure that lifts us above poverty into the wealth of giving to life, the tree that gives shade to us when we roam about scorched by life, the bridge that takes us across the stormy river of life, the cool moon of compassion that calms our mind when it is agitated, the fun that dispels darkness, the butter made from the milk of kindness by churning it with the dharma. It is a feast of joy to which all are invited.
Motivated by the wish to free all beings, continually, I shall take refuge in the Buddha, Dharma and Sangha, till the essence of enlightenment is reached. With wisdom and with heartfelt love, diligently, for the sake of sentient beings, I shall place myself before the buddhas, and generate the perfect mind of bodhicitta.
Ever enhancing your enlightened motive of bodhicitta is the mainstay of the path of the supreme yana. It is the basis and foundation for the great tide of altruistic conduct. Like an elixir which produces gold, it turns everything into the two treasures of merit and insight, forming a storehouse of merit gleaned from infinitely collected virtues. Knowing this, the Bodhisattvas have held this supremely precious bodhicitta as their innermost mental bond.
Within the absolute, there are no distinctions; there are neither conditioned phenomena nor absolute phenomena. In the face of emptiness, there are no distinctions, none at all. Realising this without realisation is called simply ‘seeing emptiness’, seeing what cannot be seen. So it is said in the most profound sutras. Nothing to see, no one who sees, no beginning, no end, Peace. Utterly beyond ‘really there’ and ‘not really there,’ free of classification and reference point, it does not cease, does not remain, never comes, never goes; it cannot be captured in words. It cannot be expressed; it cannot be viewed; it never changes and has never ever existed as a solid reality. The yogi who realises this rids himself of the two veils: the veil of the obscuring emotions and the veil covering all that is to be known.
All the teachings of Buddha are of one taste, one way - all leading to the truth, all arriving at the truth. Although there are different Yanas, they neither contradict each other nor reject the basis of each other. The things that are fully made clear in the lower Yanas are neither changed nor rejected by the higher Yanas but accepted as they are. The points that are not made completely clear in the lower Yanas are made clear in the higher Yanas but the basic structure is not changed and none of the points that are already clear are contradicted. Therefore different Yanas and Schools do not go in different directions and they do not arrive at different conclusions.
Rongzom Chokyi Zangpo