Lama - The Source of Blessings

HE Jamgon Kongtrul Rinpoche.



On the sutra path, first, the cause for a dualistic view is analyzed. One finds that the root for this is clinging to an "I," our ignorance. Then one goes on analyzing. Where does this idea come from? What is the essence of clinging to an "I?" What are its signs? What is its cause, etc.? Finally, one comes to the conclusion that one's own identity does not truly exist. On the sutra path, one starts from the understanding that now we are in a state full of suffering and one looks for the cause of this suffering. One finds that the cause is the various actions one did before. Then one questions what led to these actions and their resulting karma. One finds that the cause is our disturbing emotions, which again are caused by our dualistic view and our clinging to an "I." Thus, one comes to the point where one recognizes that clinging to the "I" is the cause of all our experiences.



The tantra path starts from different conditions than the sutra path. This path is only suitable for practioners with the highest capacities, since one works directly with disturbing emotions without analyzing their causes. On the other hand, it is also said that in this degenerated time this path is suitable for people with the strongest disturbing emotions. The reason is that these people don't have the patience to accumulate merit over a long period of time and to practice the bodhisattva path. They simply cannot manage it. If one really can practice the tantra path and is able to deal with the disturbances in one's mind, it is a very fast path. Nevertheless, one will not reach buddhahood in a few days or years.



In the Vajrayana, the teacher has a much more important significance. One does not see him simply as one who shows the way, but one sees him as the Buddha himself. With this attitude, the blessing of the lama can directly enter one's mind, mature and awaken one's mindstream. In order to make this possible, two elements are needed. On the one hand one has to practice and on the other hand one has to open to the lama and really see him as the Buddha.

On the sutra path, one deals with one's actions very consciously. One puts effort into avoiding all negative actions and only doing positive things. But since one is always "accompanied" by one's own ignorance and since one has various disturbances, one never succeeds completely and always does something negative again. The sutra path takes so long because the striving for positiveness and the disturbances in the mind which tempt us to do negative actions, are always in conflict which each other.

On the tantra path however, there is an additional element in connection with the lama. In the true nature of mind there is no confusion to be found; it is only the way we experience things which is marked by confusion. If we open ourselves to the lama filled with trust, and therefore get his blessing, our mind will be guided to maturity. This means that through the power of blessing we are able to recognize the true nature of our mind. Thus the lama - the source of blessing - is so important in the Vajrayana and is called "the first root."


If one has attained certainty that one can develop this complete openness toward a lama, it should give rise to an unshakable trust. It should really be as unshakable and as indestructable as a diamond. If one is able to do that, the result is not being influenced and disturbed anymore by common thoughts. This unshakability of trust is also the reason for the name "Vajrayana", diamond-vehicle, because this trust is like a diamond - indestructable. Many people erroneously believe that there is no difference between a Vajrayana teacher and other teachers. A common teacher can show one the path in a perfectly pure and clear way, and explain how to behave, how things are, etc. A Vajrayana teacher however, is somebody who does not work and teach only with words, but on all levels. With bodily behavior, with verbal teachings and through the inspiration of his mind, he can lead the mindstream of others towards maturity and liberation. Only someone with this capacity is an authentic Vajrayana teacher. There are many common teachers, but only few can be called a teacher in the Vajrayana.


There is the quotation of earlier Kagyu masters that the preliminary practices - the Ngondro, are more profound than all other practices. This statement refers much more to the Guru-Yoga then to the prostrations, Dorje Sempa or mandala offerings, because here one receives the inspiration of the lama's blessing. For the practices like Mahamudra, or the developing phases in connection with yidam practices, or the completion phases - the Six Yogas of Naropa - which are all based on the Ngondro, it is always necessary to prepare one's mind properly. This happens through the blessing one experiences in Guru Yoga. Only through this, is one able to bring impure experiences to a pure level and to work correctly with the other practices. The devotion one should have toward the lama is more than one's feeling when seeing a certain teacher who behaves in a pleasant way toward oneself. If the lama smiles or speaks in a pleasant way, a feeling of devotion may arise, but this is called the "arising of a feeling due to various conditions." The aspired devotion toward the lama however, is a deep inner feeling which is independent from such outer conditions. In the beginning of course, it still depends on outer things; then it becomes an inner feeling which awakens independently from outer conditions and momentary experiences. Only when this completely deep devotion and this unshakable trust have arisen can the blessing work in a way so that common thoughts and the like, calm down naturally. There are descriptions about the signs of devotion: tears appear in the eyes and the hair on the body stands upright. But for this to happen it is necessary that one has a connection to one's lama for many lifetimes; to build it up in one lifetime is impossible.


