My guru said to us yesterday that increasing number of buddhists
converted to Vajrayana Buddhism to get blessing, a trend that cause
great worries, as not a single high practitioner in the traditioner
encourage supersitious. There are some who go for loads of
initiations and empowerments, thinking that it will increase their
merits and hence their life will be better, maybe even tio beh bio
(strike 4d).
Here's an article by Jamgon Kongtrul Rinpoche about blessings from
Lama, which I find it very meaningful and relevant to all who may
not have fully comprehend the real meaning of Blessing in
Vajrayana's context.
Lama - The Source of Blessing
Jamgon Kongtrul Rinpoche
Vienna, October 1987
Buddhist teachings can be divided into the sutra path and the
tantra path. The sutra path is based on causes, and the tantra path
is based on fruit. Both are about using a path to free us from the
dualistic view in order to reach the state of liberation.
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.
Based on this understanding one follows the sutra path in which one
primarily maintains the rules of discipline with body and speech.
Also, one comes to an understanding of the mutual dependence of all
things, and that they do not inherently exist. Thirdly one tries to
attain a benevolent attitude toward other beings.
Therefore, on the sutra path one proceeds by analyzing things,
investigating the causes. Based on understanding which results from
that, one applies different methods. Thereby one reaches the point
where one becomes free from suffering. One attains liberation and
the state of omniscience as well. However, this path is very long.
It is said that the bodhisattva path takes three endless kalpas to
attain buddhahood. On the tantra path, Vajrayana, one proceeds in a
completely different way. One doesn't analyze causes, one works
directly with one's own experiences. For example, when disturbing
emotions come up, one doesn't analyze their cause, but experiences
them directly and comes to the point where one is able to transform
them. For that reason, it is said that this path works with the
fruit and is therefore a very fast path. The result which is
attained through both paths is the same: one becomes liberated from
suffering and inner disturbances subside, one attains realization.
The difference between the paths is only the way in which one
practices.
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.
It is always said that the Vajrayana is about bringing impure
experiences and appearances to a pure level. However, this does not
mean that this transformation consists only in thinking or
believing that things are pure. It is rather about real
transformation. In order to be able to do this, one needs the
"three roots" (sources) of blessing, accomplishment, and activity.
The root of blessing is the lama. The root of accomplishment
(siddhis) is the yidam. The root of activity is the dharma
protectors. The lama is the most important of the three roots.
Yidams and protectors are manifestations of the lama. No yidam or
protector is separate from the lama. For that reason, the lama has
a very special meaning in the Vajrayana.
In order to understand this, it is beneficial to look again at the
sutra path. Here one relies on a teacher or spiritual friend who
shows one the way. According to their explanations one practices
and in that way one progresses through the various bodhisattva
levels and five paths (accumulation, junction, seeing, meditation,
no more learning).
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."
In order to get the blessing, several things are necessary. On the
one hand, one needs to develop full trust and complete devotion
toward the lama. However, this does not refer to just any lama. It
refers to the one we have chosen after having extensively checked
several teachers. It refers to the lama in whom we are sure we can
develop complete trust. On the other hand, the lama should check
the practitioner as well in order to be sure that he is really able
to help him.
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.
In the prayer of Dorje Chang it is said that devotion is the head
of meditation. This refers to the devotion which should be
developed in the Vajrayana- a kind of devotion which completely and
naturally awakens in oneself without imagination or fooling
oneself. When it appears in one's mind, common thoughts subside
through the blessing of the lama and the experience of meditation
arises naturally, without putting any effort into meditation. Then
the inspiration of the body, speech, and mind of the lama can be
effective in oneself.