Guru Yoga #1
by HE Jamgon Kongtrul Rinpoche

This teaching is on the relationship between teacher and disciple, and how to relate to the practice that involves one's guru. His Eminence will begin with the ground for such a situation.

As many of you may know, in order to assimilate the teachings properly, to experience and thus to integrate the teachings into one's life, one must first have the proper conditions necessary to bring about such a situation. One of the first important points is that if one's attention is not upon the teachings, then one does not receive the teachings properly. In listening to the teachings, it is not enough that one has heard the words; one must hear and understand the meaning of what is communicated through the medium of words. Toward that, one must be mindful of the fact that one is receiving teachings, give one's full attention, and with a very clear and attentive mind, otherwise one is not going to hear and understand the teachings, no matter how many times one has the opportunity to hear them.

For instance, if a particular container into which you would like to pour water is turned upside down, no matter how many times you try to pour water into it, none of the water will get inside the container. This is the first important requirements for receiving the teachings.

The second possible shortcoming that could hinder one from receiving the teachings properly is a situation that is likened to a container that has a cracked bottom, or a hole.

One of the first important points is that if one's attention is not upon the teachings, then one does not receive the teaching properly.

This means that whatever is poured into the container will leak out. Although you have the chance of pouring, nothing is retained. It is not enough that one has heard the words of the teachings through the faculty or the consciousness of hearing; what one has heard must be properly remembered. This relates to what is traditionally emphasized as developing the wisdom of understanding, the wisdom of understanding, the wisdom of contemplation, so that one does not just forget right away. We often say that what we hear goes in one ear and out the other. Again this would not be characteristic of being a proper vessel. Retaining and remembering what you have heard is necessary.

The third important requirements for being a proper vessel for the Dharma is that one should not be a poisonous vessel. Such a vessel may have no cracks or leakages, yet nevertheless the vessel is poisonous. Whatever is poured into it is poisonous, of no use, and actually a cause for harm. One must have the proper motivation. One should not be receiving teachings and one should not be giving teachings with an unhealty motivation. Unhealthy motivation is receiving or giving the teaching while having neurotic and egocentric attitudes of all kinds.

The proper attitude to have while receiving and giving teachings is to know that the purpose of receiving the teachings is to benefit and to bring all beings to enlightenment. In the same way, the purpose of giving teachings is to benefit those receiving them, to relieve beings from the state of confusion and suffering. It is important to have this kind of proper motivation of working toward the benefit and enlightenment of all beings.

In order for one to be able to follow properly the path of the Dharma, the pure spiritual Dharmic journey, there must be some other important conditions present and the recognition of these.

As it is explained in the text the Jewel Ornament of Liberation by Gampopa, the cause of the experience of enlightenment (the complete awakening of the mind) is traditionally known as Buddhanature; this inherent potential for complete awakening is within all beings. It is extremely important to know this, and to have a sense of healthy faith or confidence in oneself. Buddhanature is inherent and pervades the minds of all being; in the same way, though it may not be particularly visible or obvious, butter pervades milk. We should have a sense of the resourcefulness about ourselves. We have to acknowledge that we are not asking for anything that is not our own basic wealth.