3. WHERE THE GURU AND DISCIPLE MEET
THE THIRD DALAI LAMA
However, although merely hearing the Lam Rim teaching with the proper attitude is in itself an extremely dynamic experience, something should be said about the qualities of a Lam Rim teacher.
In order to safely traverse the paths and stages that untie the knots of emotional and karmic bondage, one must correctly apply an effective method. The most certain way to ensure this correct application is to rely upon a fully qualified spiritual friend, someone who has personally realized the fruits of spiritual training and who has gained the ability to communicate his or her experiences to trainees.
The Vinaya [Hinayana], general Mahayana, and Vajrayana scriptures each give their own definitions of the qualifications that a valid teacher should possess. Within the Vajrayana, the lower and higher tantras each again demand their own specific qualifications from a teacher.
The reason behind the necessity for different qualities in the master that accord with the different types of study and practice is, simply, that the nature of any specific level of training demands a specific guru-disciple relationship. In general, the more powerful the method being applied, the more qualified the teacher must be. For instance, one must rely upon a guru who is a fully enlightened Buddha in order to engage successfully in the final yogas of Highest Tantra, whereas a disciple requiring guidance through the lower instructions basically only needs to search for someone well grounded in scriptural learning and insight into the relevant practices. However, the Essence of Refined Gold suggests that we search for a teacher having the six basic and four altruistic qualifications given in The Ornament of Mahayana Sutras.
The first three of the six basic qualities demanded of a Lam Rim teacher are the three higher trainings. Although these have their roots in the Hinayana Vehicle, all six can be given Hinayana, general Mahayana, or Vajrayana interpretations.
The first of these is the higher training in discipline. Discipline is the foundation of the path, and a guru who does not have it will not be able to inspire it in his or her students. In such a case the result would be that, even if the students engage in the most potent yogas of Highest Tantra, they will remain like children playing a game of tin soldiers. The ice upon which their yogic palace is built will melt before the hot summer winds of the challenges that life brings.
Secondly, a Lam Rim teacher should have a mind that dwells in the serenity of meditative concentration, wherein the gross levels of emotional and psychic disturbances have been quelled. Without this, he or she will not have gained much personal experience in the meditational processes to be taught and will not have been able to generate the third quality—the higher training in wisdom. Gurus without insight into the deeper levels of truth will be of little value as spiritual guides, for their minds will not be pacified of delusions and, in consequence, their teachings will not resonate with the pure Dharma. Gurus without wisdom are dangerous to both themselves and others, for the entire foundation of their experience will be distorted. They can easily manifest qualities such as sectarianism and materialistic grasping that are symptomatic of unqualified teachers. Should they lead students upon such paths, the situation is precarious indeed.
The fourth and fifth qualities refer to the guru as a holder of scriptural and experiential transmissions of Dharma. A teacher who holds both of these transmissions will be able to set forth the vast and extensive practices without distortion or error and will be able to lead students through the stages of learning balanced by inner experience. A path that combines these two will always be strong and stable. At the very least, a teacher should have more learning and insight into the subject concerned than the student and should also have the four altruistic qualities mentioned in Essence of Refined Gold.
As all positive qualities beneficial to this and future existences are to be gained from developing a friendship with a spiritual master, one should do so wisely and carefully. There is little purpose in devoting oneself to a teacher who will only waste one’s time and lead one through distorted experiences of the teachings. It is better to learn what to look for in a guru and to examine any prospective teacher very well before committing oneself to practicing under him or her.
Our relationship with our practice must be based on reason and common sense. The principal subject to be learned is the nature of the two levels of reality, the stages of which can be approached through a combination of hearing, contemplation, and meditation. It is very important always to remember contemplation, which is the analysis and investigation of the teachings through the use of reason. The two truths are speaking about reality, not some intellectual fabrication. To investigate the teaching critically is fully encouraged in the same way that medical students are encouraged to apply their theories to real life and thus to witness their validity. Buddhism is speaking about life and the human situation and is not merely a cultural relic from the past. Time may flow on, but the essential nature of the deeper problems and mysteries that human beings encounter in the course of their lives remains the same. Contemplation of the teachings of Buddha Shakyamuni is merely contemplation of certain facets of reality, and it will cause to unfold within us a deeper understanding of ourselves, our minds, and the nature of our sense of being. As the teachings are merely pointing out key facts of life, facts that, if realized, cause one to evolve in wholesome directions, a critical investigation of them will only inspire trainees with confidence. Reason well from the beginning and then there will never be any need to look back with confusion and doubt. It is important not to get too far ahead of ourselves in our application.
The essential nature of the two truths is something that is present at all times, yet we are not aware of it. Thus the vision of our mind does not attune to the actual nature of the reality within which we live. The purpose of the spiritual path is to bring about this attunement. When we follow a spiritual master who has realized the conventional and ultimate natures of existence, we place ourselves in a position of tremendous opportunity. As the scriptures have gone to such lengths to describe the characteristics of a qualified spiritual friend, we ourselves should do our part and exercise full reason in our choice. The lineages of Buddhist transmissions are quite clear, and it is not difficult to ascertain whether or not a particular teacher has received proper training. Then we have to decide whether or not the guru in question has a personality and manner of teaching that appeals to our own dispositions and sensitivities. It is difficult to train under someone if upon coming close to that person we discover that their way of doing just about everything annoys us. Think well about what a spiritual teacher means, and then approach the issue with the full force of critical reason.
THE THIRD DALAI LAMA
In general, the qualities of the various masters of the Hinayana, Mahayana, and Vajrayana methods are manifold, and any Buddhist master is a worthy teacher; yet the specific qualities required of those who would give a discourse upon the jewel-like Lam Rim tradition are as described in The Ornament of Mahayana Sutras: they should have realization, i.e., their mindstreams should be (i) tamed with realization of the higher training in ethical discipline, (ii) stilled with realization of the higher training in meditative concentration, and (iii) completely tempered with realization of the higher training in wisdom; (iv) they should have authoritative scriptural learning, i.e., they should have heard many teachings on the Three Baskets of Scriptures and so forth from competent masters; (v) they should be in possession of an awareness that can perceive emptiness; and (vi) they should have more learning and realization than do the disciples. These are the six necessary qualifications of Lam Rim teachers.
As well, they should have four altruistic attitudes: (i) skill and spontaneous creativity in applying the methods for generating progress within disciples, whom they teach out of a pure motivation free from grasping for wealth, fame or power; (ii) enthusiasm and joy in giving time and energy to teaching; (iii) diligence and perseverance in teaching; and (iv) they should be beyond losing patience with disciples who practice poorly.
If you can find a guru possessing these six personal and four altruistic qualities, beg for the teachings. And then follow them well.
Essence of Refined Gold now describes the qualities that a student of Lam Rim should possess. The first of these is a spirit of sincere inquiry. If we just read through the instructions unthinkingly, or read them thinking, “I am this or that sect, and this is just Tibetan Buddhism,” or, “I am Kagyu and this is just Geluk doctrine,” then we will close ourselves off from gaining any significant benefit in our study.
To read the Essence of Refined Gold with prejudiced attitudes is like putting a golden earring on a donkey, who is too stupid to distinguish between iron and a precious metal. Atisha wrote his Lamp for the Path to Enlightenment when requested by the people of Western Tibet to give them a quintessential oral teaching especially suited to Tibetans; perhaps in a sense the Lam Rim could be called “Lamaism.” But, in that its source is none other than the doctrines of Buddha as gathered and clarified by prophesied Indian masters such as Nagarjuna and Asanga, every Buddhist tradition should be able to see reflections of their own practices throughout the Lam Rim. As the Lam Rim combines all essential practices of Hinayana, general Mahayana, and Vajrayana as taught and practiced in unbroken lineages since Buddha Shakyamuni, a study of it should enhance one’s own training, regardless of sect or tradition.
As I said earlier, within Tibetan Buddhism, the Lam Rim teachings pervade all sects either directly or indirectly. Marpa himself met Atisha in Nepal, where he exchanged many teachings with him. Milarepa’s chief disciple, Gampopa, was renowned for combining the streams of Atisha’s Lam Rim tradition with Milarepa’s lineage of mahamudra. When Atisha came to Tibet and traveled northward on his way to Toling, he passed the mountain later to become known as Sakya, where the Sakyapa sect was to establish their principal seat some years later. Atisha dismounted, prostrated toward the mountain, and prophesied the establishment of the Sakya Monastery and the succession of early patriarchs of the sect. Atisha’s own lineages, including the Lam Rim, were later to become an integral cornerstone of Sakyapa doctrine.
Sometimes we hear it said that the Gelukpa are too intellectual and that their use of analysis and reason are obstructive to meditation and the spiritual path. Personally, I feel that this is foolish talk by people of limited knowledge. The First, Second, Third, Fifth, and Thirteenth Dalai Lamas all practiced widely within all sects of Tibetan Buddhism, particularly within the Nyingma order. These Dalai Lamas were all called “Drepung Lamas” and “Holders of the Yellow Hat,” but they nonetheless respected all sects equally and studied with masters holding lineages that interested them, regardless of sect. To be close-minded toward a scripture or lineage of Dharma out of sectarian bigotry is to turn wholesome medicine into poison. This religious superiority complex just makes one into a fool. I have Gelukpa ordination and training, but Tibetan lineages are very interrelated, and one of the main Gelukpa meditations is a lineage brought to Tibet by the Kagyu founder, Marpa Lotsawa. Thirty percent of the remainder of my practice centers upon a Nyingma lineage. I have also met and exchanged ideas with many Japanese, Theravadin, and other masters. Most Tibetan lamas practice this way. When one understands the nature of the spiritual path, there is never a need to see a contradiction in the types of Buddhist trainings. Buddha did not impart his vast array of teachings merely in order to confuse people as to what is pure Buddhism and what is not, what is high and what is low. Anyone who has gained a fundamental understanding of the intent of the Enlightened Ones can see the pure Dharma reflected in every word of every master, regardless of tradition or lineage. Just as a traveler will adopt different clothing in order to adjust to the climate of different countries, every lineage of the Dharma takes on a slightly unique character in accordance with the times and culture of its development. Yet when we check on the source of the lineage, we will find it comes in an unbroken line from Buddha Shakyamuni. Perhaps it traces back to the First Turning of the Wheel and as such is in the Hinayana category of practices that take the Four Noble Truths, renunciation, and the three higher trainings as their main points. Maybe it comes from the Second Turning and emphasizes the Mahayana middle view. Or perhaps it belongs to the Third Turning and is based upon the doctrine of mind-only. The lineage could also be a Vajrayana method, which was transmitted secretly, or an oral tradition that unites a number of lineages. A trainee who has gained an appreciation for the breadth and depth of Buddhist doctrines collected and expounded by early Indian Buddhist masters such as Nagarjuna, Asanga, Vasubandhu, Dharmakirti, and so forth, will immediately be able to respect every lineage of Dharma on its own ground. We ourselves should attempt to follow this eclectic approach that so many of the past masters have taken. This does not mean we should mix our practices and make a big soup out of them. Rather, we should be open to all teachings as valid transmissions of the thought of the Enlightened Ones and as sources of knowledge that can support and strengthen whatever specific lineage we may be pursuing.
The second prerequisite quality of a Lam Rim trainee is critical intelligence. Teaching a student who lacks this sense of curiosity is like leading a monkey around on a chain. No matter how much faith we have, if we do not constantly maintain an inquisitive and critical attitude our practice will always remain somewhat foolish. Even the four initiations into Highest Tantra will be of no value to us if we do not cultivate the correct mental framework.
The aim of every teaching of the Enlightened One is to calm the negative mind and to give birth to spiritual qualities. But when we lack inquisitiveness, we are not able to determine how to apply the specific instructions to our own stream of being. To spend one’s entire life at Dharma study and practice while still maintaining a barbaric mind is to permit a divine being to become a devil. When reading dozens of scriptures does not reduce our attachment, aversion, pride, and so forth, it is time to reconsider our methods for bringing the teachings into our hearts and understanding them as living experiences.
This is especially true for beginners. It is very important to have a balanced approach to study and practice, and although use of the intellect is important and mandatory, we must be sure that our training goes beyond mere intellectualization and is taken home to the purpose of cultivating the mind and eliminating inner weaknesses. We should be like Atisha’s disciple Lama Drom Tonpa, who said, “Whenever I study, I also contemplate and meditate; whenever I contemplate, I also study and meditate; and whenever I meditate, I always study and contemplate. This is the Kadampa way.” This interpenetrating threefold approach protects one from ever entering wrong paths or being misguided by erroneous instructions.
These are the two most important qualities of a spiritual aspirant. One should try to cultivate these, as well as the other prerequisites listed in the Essence of Refined Gold. Even the best guru and the highest teaching are unable to help us if we do not make the necessary efforts to cultivate effective attitudes and qualities within ourselves.
As Maitreya16 has said, “The Buddha-essence pervades all that lives.” The nature of the subtlest level of consciousness, which is pure and free from stains, is something possessed by all sentient beings. In this sense all living beings are equal. We all share the same situation: when the correct conditions come together, our buddha nature will evolve into omniscient buddhahood. Nonetheless, in terms of the path to enlightenment, we humans are in somewhat of a superior position to the lower forms of life, due to certain special features of our body and mind. The sophistication of our physical nervous system and our superior capacity for discriminating awareness provide us with far greater opportunities for spiritual development. Even worms will one day attain enlightenment, so why should we feel that spiritual progress is something beyond our reach? We may now have many faults and weaknesses, but if we apply ourselves to the teachings by means of study, critical analysis, and meditation, there is no reason for us not to experience the inner qualities that eliminate negativities from within the mind. These inner qualities are like antidotes that counteract the poisonous influence of the negative mind. Through prolonged familiarity with the meditative antidotes, the force of mental distortion and emotional affliction eventually subsides and the mind arises in its pure, undistorted state.
The Tibetan word for Buddha is Sang-gyey.17 Sang indicates a state purified of all faults and weaknesses, and gyey refers to the expansion of wisdom to the limits of existence. In that we all have a certain degree of purity and knowledge, one might say that we are all Buddhas of varying sizes. Although the Buddha in us is still quite small compared to a fully enlightened one, full buddhahood is not something we cannot attain. Imperfection can be systematically eliminated from within the mind, and every quality of realization can be generated through correct training. All that is required is the cultivation of certain conditions. Our mind is now flavored with imperfection, but should we make intense efforts to develop competence in the various meditations that counteract these imperfect traits, no doubt they will be overcome. At the moment there still exist many lineages of valid teachings able to guide us to the states of immaculate knowledge wherein all inner faults have been overcome and the mind joyously abides in total freedom from distortion, emotional afflictions, and the endless host of sufferings that these negative elements produce. There are also many spiritual masters alive on the face of this earth at this moment. But unless we make a personal effort to take advantage of these facts, our precious human rebirth will not prove that meaningful in the end.
THE THIRD DALAI LAMA
The disciple should have three fundamental qualities: (i) sincerity, (ii) intelligence able to discriminate between beneficial and misleading forces on the path, and (iii) an intense longing to gain spiritual understanding and experience. As well, the disciple should have a fourth quality—appreciation for the Dharma and the Dharma teacher.
Sometimes six qualities are mentioned. A disciple fit to be led along the sublime path of Lam Rim practice must (i) have great interest in the Dharma, (ii) during the actual teaching be able to keep the mind alert and well focused, (iii) have confidence in and respect for the teacher and the teaching, (iv) abandon wrong attitudes toward the teaching and maintain receptive ones, (v) maintain conditions conducive to learning, and (vi) eliminate any unconducive conditions.
If you would give a discourse on the Lam Rim, try to maintain the qualities of a teacher as described above, and if you would listen to a discourse, cultivate the above qualities of an ideal disciple within yourself.
We humans are actually not that far from enlightenment. Our five senses are like the Emanation Body of a Buddha; our dream body, which is similar to the after-death form, is like a Buddha’s Beatific Form; and the basis of both of these is the subtle mind of clear light which shares the nature of a Buddha’s Wisdom Body. All we have to do is learn to transform these ordinary elements into their pure natures. Then buddhahood naturally comes into our hands.
THE THIRD DALAI LAMA
While training in the Lam Rim tradition under the guidance of a fully qualified spiritual teacher, one should try to live in a quiet place pleasing to the mind. Arrange an altar having images of your teachers, Lord Buddha, a stupa, and a scripture, as well as fresh, pure offerings. In front of this altar prepare a comfortable meditation seat, and either four or six times each day sit there in the seven-point meditation posture, perform the Lam Rim Preliminary Rite and meditate as instructed.
In Tibet there was a tradition to study the Lam Rim while living either in retreat or semi-retreat. The student would be taught one subject of meditation at a time and would continue to practice it for weeks or months, until stability and signs of progress arose. Here it is important to choose a quiet, pleasant site as the place of practice, where the natural beauties of the environment imbue our mind with serenity and joy. One makes two, four, or six sittings daily, beginning these with a Lam Rim Preliminary Rite18 and then engaging in whatever is the principal subject of meditation. One begins with contemplative meditation upon the range of topics and then absorbs in settled meditation upon one specific subject. In semi-retreat usually only one, two, or three sittings are performed daily.
THE THIRD DALAI LAMA
How to Rely Upon a Spiritual Master
The best way to rely upon a spiritual master is to practice contemplative meditation upon the master’s mystical qualities and his or her beneficial function in your spiritual life.
Consider the countless ways in which the teacher is kind to you: the spiritual master is the root of all mystical attainment, the source of all goodness in this and in future lives, and the doctor who eradicates the disease of mental and psychophysical disturbances with the pill of Dharma. However, although you have wandered in samsara throughout the infinite past, never before have you met a guru, or even if you met one you did not correctly follow his or her teachings, for you are not yet a Buddha. Think, “I have now met with a spiritual master and so should try to practice as pleases him.”
It is more kind to give a bowl of simple food to someone dying of hunger than to give a handful of golden coins to someone who has every luxury. For this reason it is said that one’s personal guru is kinder than even Buddha himself. The scripture Five Stages states,
The self-born Buddha
Is a being gone to perfection;
But kinder than Buddha is one’s own teacher,
Who personally gives one the oral teachings.
Contemplate how your guru is kinder than all the Buddhas of the past, present and future.
The actual method of cultivating the correct attitudes toward the spiritual master is to practice contemplative meditation upon the guru’s good qualities and the beneficial effects that he or she introduces into one’s life. By reflecting again and again on the great kindness the guru performs, a confidence suitable for spiritual training under him or her is born. This process of reflecting on the role of the guru is important in the beginning as well as in the higher practices, for as we sit in contemplation we become faced with a stream of reactions, which if understood at an early stage can clear the mind of much doubt, confusion, and superstition.
The spiritual master is the source of all spiritual progress. In this context, Geshe Potowa once said, “If even those who want to learn a common worldly trade must study under a qualified teacher, howmuch more so must we who seek enlightenment? Most of us have come from the lower realms and have no background or experience in the paths and stages to enlightenment, and, if we wish to gain this experience, why should we not study with someone qualified to teach us the methods that develop it?”
In the beginning of his Great Exposition, Lama Tsongkhapa writes, “The root of spiritual development is to cultivate an effective relationship with a master.” This means that we must cultivate the correct attitudes and then demonstrate them correctly in action. This is the root that, if made strong, supports the trunk, branches, leaves, and flowers of practice. When the roots of a tree are strong, the entire tree becomes strong, whereas when the roots are weak, the entire tree will remain weak.
The two principal attitudes to be cultivated are respect for the guru and appreciation for the beneficial effects he or she brings into our life. We should engender respect such that we see the guru as a Buddha. If we can do this, then we experience the guru as we would a Buddha and consequently are sufficiently inspired to practice what he or she teaches. The closer we are to someone, the more likely it is that we will be influenced by their advice. The spiritual master can show us the path to enlightenment, yet in order for his or her advice to be of benefit to us, we must personally accomplish the practices. When we see the guru as a Buddha, it becomes very easy to integrate our activities of body, speech, and mind with what he or she teaches.
The instruction to see the guru as a Buddha is not unreasonable, for in many ways the spiritual master is Buddha himself. The Buddha who is regarded as the founder of Buddhism and who taught the various paths to enlightenment died some twenty-five centuries ago. The work of introducing us to and guiding us in our experience of the teachings today is performed by none other than our guru, the spiritual master. Thus, if we regard him or her as an ordinary person and fail to cultivate an effective relationship, there remains a wide gap between the Buddha and the being performing his work. Buddha is supreme of the Three Jewels of Refuge, the source of every excellence, and if we respect the Three Jewels, how can we not respect the person who performs their work specifically for us?
The teaching to see the guru as a Buddha actually comes from Highest Tantra. Both Hinayana and general Mahayana scriptures speak of the types of gurus, the necessity of having a qualified guru, the prerequisites needed by a guru, the attitudes to be held by the disciple, and so forth. These topics are also discussed in the tantric scriptures, with the exception that, in addition to the qualities mentioned in the above sutra categories, a tantric guru must be a Buddha. He or she must be able to impart the teachings on the two stages of practice in accordance with his or her own personal experience. Especially, the tantric guru must be able to give the “fourth initiation” from his or her own experience, which means introducing the disciple to the “great unions of training and beyond.” Only a Buddha Vajradhara can do this. A master actually bestowing the four levels of initiation must have realized both semblant and actual clear lights as well as the illusory body which is the vehicle of the mind of clear light; he or she must also have realized the state of great union to which the disciple is being introduced.
From our side, even if the guru does not really have this attainment and is giving the initiation mainly to lay auspicious instincts on the mindstreams of trainees, in that the strength of the instinct is determined by the state of the mind in which it is planted, one gains the strongest instinct by regarding the initiating master as being a Buddha. This in fact is what the guru should be were he or she really to give the four initiations.
The relationship between a guru and a student is very important. The first step one must take in regards to establishing such a relationship is to learn the qualities of an ideal master. Before accepting any person as a guru, check carefully to be certain that he or she is qualified to act as a spiritual guide. Analyze your own feeling toward that person at great length, and ascertain whether or not you have the ability to train in accordance with their manner of teaching and to see them as a Buddha. Once you are convinced that you will be able to retain faith and correct attitudes towards that person, there is much to be gained by cultivating a relationship. On the other hand, no matter how qualified a master may be, if you are unable to feel any confidence and trust in his or her capabilities, there is little inspiration to be gained from studying a spiritual subject with that teacher. It is therefore our right and responsibility to be very selective when accepting anyone as our guru.
The reason why the qualities of a teacher are described at such length in the scriptures is because we should know what to look for when seeking a guru capable of opening up the Buddhist paths within us. To take up training under an unqualified teacher can be disastrous. It is said in the tantric scriptures that one is not unwise to examine a guru for twelve years before accepting that person as one’s teacher. The choice of teachers is an important one and must be made carefully.
Not only does the guru perform the work of the Buddhas and thus equal them in activity, in terms of kindness the guru surpasses them. Of all Buddhas of the past who have manifested as universal teachers, it is said that Buddha Shakyamuni is kindest to us; for it is with his teachings that we have come into contact. The teachings of Buddha Kashyapa, who lived before him, have not come down to us. Moreover, even though Buddha Shakyamuni is kindest of the past Buddhas, still we are unable to receive teachings from him or witness his inspiring presence. Thus, neither of these two past Buddhas are able to help us directly.
Were all the Buddhas and lineage masters of the past to manifest before us at this very moment, we would not be able to recognize them as enlightened beings. Due to our not having a sufficiently strong karmic connection with them, they would be unable to affect us. The guru performs the great kindness of coming to us in an ordinary form, which we can perceive and to which we can relate, and carries out the work of the Buddhas in our lives. The fact that a donkey like us is brought into the family of spiritual beings is purely due to the kindness of the guru. The Buddhas can only come to us through him or her. Thus if we do not respect the guru and heed his or her teachings, what hope do we have? We should meditate upon the guru’s unexcelled kindness and give birth to profound appreciation.
The reason why we have been wandering unceasingly in cyclic existence since time immemorial is because we have not met a spiritual master before, or even if we have met one we did not cultivate an effective relationship with him or her. We should determine to take the opportunities afforded by our present human situation and cultivate a spiritual practice under the guidance of a master.
THE THIRD DALAI LAMA
Approaching the Spiritual Master
In order to gain spiritual instruction, Buddha himself made offerings of material things, service, and practice. For example, in one previous life he offered a hundred thousand pieces of gold to a master in order to receive the half-verse, “If there is birth there is death; stopping this process is bliss itself.” In another life, this time as a king, he abandoned his wife and his only son for a single verse of the Dharma. On still another occasion he made his body into a lamp and burned it as an offering to his guru. In these and other ways he sacrificed wealth, possessions, and other objects of attachment, and since one is a follower of Buddha one should do likewise. If you have heard many teachings from your guru, is his kindness not immeasurable?
Some people think that a teacher should be revered only if he or she has many obvious qualities. They say, “I go to him to hear his words on Dharma, not to see him,” and “I can see no great traits in her, so there is no need for reverence.” What fools! For instance, even if one’s parents have no good qualities, one should appreciate their kindness; for, by so doing, great benefits arise, whereas by not appreciating them only pain and confusion result. The same holds true of one’s attitude toward the guru.
One feels that someone who gives one a little wealth is very kind, but the guru can give one every goodness of this and future lives. If you contemplate deeply, it becomes obvious that all stages of development—from that of a simple lay practitioner up to the states of bodhisattva and Buddha—depend completely upon pleasing the guru. There are many examples of people who have attained full enlightenment in one short lifetime by correctly devoting themselves to a master, and if you please your teacher with the offerings of material things, devotion, and intensive practice, there is no reason why you could not do the same. Thus the importance of correctly approaching an all-kind guru cannot be overstressed. Meeting with and being cared for in this and in future lives by a guru with whom one has a Dharmic relationship is purely one’s own responsibility, so serve your guru well.
Without following a qualified teacher, there is absolutely no method which brings enlightenment. This point is stressed in all the sutras and commentaries. “Please practice as will please the guru,” is said again and again. This should not be regarded as an undesirable task such as a prison sentence or the like; for who doesn’t want good fortune? And as is stated in many sutras, tantras, and shastras, there is no faster or more powerful way to increase your store of good fortune than by correctly following a guru.
However, when training under a spiritual master, be sure to maintain a correct attitude toward him or her. Whatever happens, do not permit the thought to arise that the guru may have faults or shortcomings. Meditate in this way not with words alone but from the depths of your heart, until the mere sound of the guru’s name or a thought of the guru makes the hair on your body tingle and your eyes fill with tears.
In general, all the Buddhas and bodhisattvas have said that one should never see the ordinary failings of a human being in the guru. If you think that you see something low or base in your teacher, consider that it is just a reflection of your own impure attitudes. How are you able to really know what is and isn’t base? Once when Arya Asanga did a retreat on Maitreya Buddha, he perceived Maitreya as a worm-ridden bitch. Naropa first saw his teacher Tilopa as a lunatic catching fish and eating them alive. And in the sutra called A Meeting Between Father and Son, Buddha manifested as a devil in order to work for the good of the world. In view of these incidents, how can you believe that the faults that you seem to see in your guru are real? Generate conviction that he or she is a manifestation of the Buddha.
It is taught in the Root Text of the Guhyasamaja Tantra and also in Ashvagosha’s Fifty Verses on Guru Yoga that there is no graver error than saying or believing that one’s guru has faults. Therefore, practice guru yoga as related in the biography of Lama Drom Tonpa—without doubts or wavering. Once you have accepted a guru, meditate so as not to give rise to any disrespectful or unworthy thoughts, even if your life is at stake.
As Jey Rinpoche wrote,
The root of all causes producing
Happiness here and hereafter, is the practice
Of relying in thought and action
Upon the sacred friends who reveal the path.
Seeing this, follow them at any cost
And please them with the offering of practice.
I, a yogi, did that myself;
You, O liberation seeker, should do likewise.
Jey Rinpoche gave this advice purely out of great compassion, and not because he wanted his disciples to honor or to glorify him.
Because having a spiritual master would bring great kindness into our life, we should attempt to find one and establish a connection with him or her by making three types of offerings: material objects, service, and correct practice. In this context Milarepa said, “I do not have enough wealth to make a material offering, but instead I will please my guru by offering him correct practice.” The result was that he attained enlightenment in one lifetime. The offering of practicing the teachings that one receives can sometimes be difficult to make, but, due to its fruits, it is the most precious. Teachers should not cherish material offerings over the offering of practice, and students should put forth every effort themselves to make this offering.
The offering of practice means always to live by the teachings of one’s guru. But what happens when the guru gives us advice that we do not wish to follow or that contradicts Dharma and reason? The yardstick must always be logical reasoning and Dharma reason. Any advice that contradicts these is to be rejected. This was said by Buddha himself. If one doubts the validity of what is being said, one should gently push the point and clear all doubts. This task becomes somewhat more sensitive in Highest Tantra, where total surrender to the guru is a prerequisite, but even here this surrender must be made only in a particular sense. If the guru points to the east and tells you to go west, there is little alternative for the student but to make a complaint. This should be done with respect and humility, however, for to show any negativity toward a teacher is not a noble way of repaying his or her kindness.
The practice of guru yoga means that one ignores any negative traits that the guru may seem to have and that one meditates upon his or her positive qualities. If we can develop the habit of always seeing the guru through his or her good qualities, our confidence naturally grows, and eventually we become able to take our preconceptions about faults he or she seems to display and transform them into spiritually useful tools. Perception of faults in the guru should not cause us to feel disrespect, for by demonstrating faults to us the guru is actually showing us what we should abandon. At least, this is the most useful attitude for us to take. An important point here is that the disciple must have a spirit of sincere inquiry and must have clear, rather than blind, devotion.
It is frequently said that the essence of the training in guru yoga is to cultivate the art of seeing everything the guru does as perfect. Personally I myself do not like this to be taken too far. Often we see written in the scriptures, “Every action seen as perfect.” However, this phrase must be seen in the light of Buddha Shakyamuni’s own words: “Accept my teachings only after examining them as an analyst buys gold. Accept nothing out of mere faith in me.” The problem with the practice of seeing everything the guru does as perfect is that it very easily turns to poison for both the guru and the disciple. Therefore, whenever I teach this practice, I always advocate that the tradition of “every action seen as perfect” not be stressed. Should the guru manifest un-Dharmic qualities or give teachings contradicting Dharma, the instruction on seeing the spiritual master as perfect must give way to reason and Dharma wisdom.
Take myself, for example. Because many of the previous Dalai Lamas were great sages and I am said to be their reincarnation, and also because in this lifetime I give frequent religious discourses, many people place much faith in me, and in their guru yoga practice they visualize me as being a buddha. I am also regarded by these people as their secular leader. Therefore, this teaching of “every action seen as perfect” can easily become poison for me in my relationship with my people and in my effective administration. I could think to myself, “They all see me as a buddha, and therefore will accept anything I tell them.” Too much faith and imputed purity of perception can quite easily turn things rotten. I always recommend that the teaching on seeing the guru’s actions as perfect should not be stressed in the lives of ordinary practitioners. It would be an unfortunate affair if the Buddhadharma, which is established by profound reasoning, were to have to take second place to it.
Perhaps you will think: “The Dalai Lama has not read the Lam Rim scriptures. He does not know that there is no practice of Dharma without the guru.” I am not being disrespectful of the Lam Rim teachings. A student of the spiritual path should rely upon a teacher and should meditate on that teacher’s kindness and good qualities, but the teaching on seeing his or her actions as perfect can only be applied within the context of the Dharma as a whole and the rational approach to knowledge that it advocates. As the teachings on seeing the guru’s actions as perfect are borrowed from Highest Tantra and appear in the Lam Rim mainly to prepare the trainee for tantric practice, beginners must treat them with caution. As for spiritual teachers, if they misrepresent this precept of guru yoga in order to take advantage of naive disciples, their actions are like pouring the liquid fires of hell directly into their stomachs.
The disciple must always keep reason and knowledge of Dharma as principal guidelines. Without this approach it is difficult to digest one’s Dharma experiences. Make a thorough examination before accepting someone as a guru, and even then follow that teacher within the conventions of reason as presented by Buddha. The teachings on seeing the guru’s actions as perfect should largely be left for the practice of Highest Tantra, wherein they take on a new meaning. One of the principal yogas in the tantric vehicle is to see the world as a mandala of great bliss and to see oneself and all others as Buddhas. Under these circumstances it becomes absurd to think that you and everyone else are Buddhas, but your guru is not!
In Tibet, due to the Dharma being so widespread, and due to the kindness of many past masters, the people were inspired by a great deal of faith. Even a small patch of red cloth was regarded as true Sangha. They had no difficulty in practicing “every action seen as perfect.” Therefore, responsibility for the purity of the tradition rested in the hands of the lamas, and, unfortunately, it is very easy for a lama to become spoiled by the teaching, “every action seen as perfect.”
Actually, the more respect one is given, the humbler one should become, but sometimes this principle becomes reversed. A spiritual teacher must guard himself or herself carefully and should remember the words of Lama Drom Tonpa, “Use respect shown to you as a cause for humility.” This is the teacher’s responsibility. The student has the responsibility of using wisdom in his or her demonstration of faith and respect.
Faith generated is a virtue, but if it is not guided by wisdom it can get us into trouble. We Tibetans generally have so much faith that we take Dharma practices for granted. A monk who lives from the offerings of patrons, but does not abide within the practices, creates a negative karma equal to stealing from a temple. Someone who has spiritual qualities or who is engaged in intensive study or practice fulfills the qualification of receiving offerings and their acceptance is meaningful. But a bad monk would be better off to swallow a hot iron ball. A problem is that we usually only observe those teachings that feed our delusions and ignore those that would overcome them. This leniency can easily lead to one’s downfall. This is why I say that the teaching on seeing all the guru’s actions as perfect can be a poison. Many sectarian problems in Tibet were born and nourished by it.
The First Dalai Lama wrote, “The true spiritual master looks upon all living beings with thoughts of love and shows respect to teachers of all traditions alike. Such a one only harms delusion, the enemy within.” The different traditions have arisen principally as branches of skillful methods for trainees of varying capacities. If we take an aspect of their teachings, such as the precept of “all actions seen as perfect,” and use it for sectarian purposes, how have we repaid the past masters for their kindness in giving and transmitting Dharma? Have we not disgraced them? If we misunderstand and mispractice their teachings, it will hardly please them. Similarly, it is meritorious for a lama to perform rituals or give initiations to benefit people, but if his or her motivation is only material benefit, that person would be better off going into business instead. Using the mask of Dharma to exploit people is a great harm. What the Chinese did to us was bad, but not as bad as the effects we would create by taking Dharma and using it for sectarian purposes or to exploit people. This rots the foundation.
In this context the great yogi Milarepa said, “When Dharma practitioners do not abide within their practices, all they do is harm the teachings.” Just as intestinal worms can kill a lion, using the teachings for sectarianism and exploitation can easily destroy the Dharma.
We erect elaborate altars and make extensive pilgrimages, but better than these is to remember Buddha’s teachings: “Never create any negative action; always create goodness; aim all practices at cultivating the mind.” When our practice increases delusion, negativity, and disturbed states of mind, we know that something is wrong.
It is sometimes said that a major cause of the decline of Buddhism in India eight hundred years ago was the practice of Vajrayana by unqualified people and sectarianism caused by corruption within the Sangha. Anyone teaching Tibetan Buddhism should keep this in mind when they refer to the precept, “every action of the guru is to be seen as perfect.” This is an extremely dangerous teaching, particularly for beginners.