Jamgon Kongtrul Rinpoche

Lama - The Source of Blessing

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. 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. Only if one receives the
authentic blessing is one in the position to realize the authentic fruit, the ultimate
accomplishments, the highest siddhis. If one tries to forcefully build up an artificial feeling of
devotion and trust, the blessing and the inspiration will be only imaginary and artificial, and
so will the fruit (result). Teachers themselves are just human beings. They have a body. They
are sometimes in a good or a bad mood. They are sometimes angry, sometimes sad, etc.
Without real trust and unshakable devotion, one will be influenced by these things and feel
insecure. One will wonder why the experience of meditation today is not as strong as the
experience yesterday; one becomes unstable and insecure in one's confidence. All this results
from the fact that devotion and trust are not yet really unshakable. When one talks about
reaching the highest accomplishments, it is not something outer or something new one attains.
It is the realization of the nature of ones own mind. One has attained the highest
accomplishments when one is free of all momentary changing states and conditions, and when
one has realized the mind as it really is. Blessing is the ability to bring the mind of other
sentient beings to maturity and to liberate them. Blessing does not have any form, nor any
specific symbol of expression. Although during empowerments different symbolic objects are
used, the actual blessing is that one becomes free of the idea that someone receives a blessing
and is given a blessing. This is the ultimate empowerment and the real blessing. Everything
else is just symbols and examples for the receiving of blessing.

Source:
Kagyu Life"International", No.3, 1995
www.diamondway.org