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The
Path of Wisdom #5
by Lama Jigme Rinpoche
Lectures
given at Dhagpo Kagyu Ling in October 1997
 "djin
lab"
Another type of oral instruction is called "djin
lab" in Tibetan. There is no exact translation for
this term. It is a little bit like receiving blessing
through prayer or through the practice of Guru Yoga. The
meaning is like this: whenever we do not understand something
in our practice, djin lab is there to help us understand.
For example, when we say mind, it is not so easy to know
what we mean by it. But everybody talks about mind, the
Buddha nature. We hear the word, and we guess at its meaning.
We hear about the qualities of the Buddha and immediately
we feel something though we may not understand. In order
to understand, we do the practices such as reciting the
sadhanas (practice texts), meditating, and doing the different
practices. We say that the qualities of the Lama enter
our mind. This means that his realization, his understanding
of the mind, his Buddha nature, connects to our own mind.
It is djin lab that enables this connection. On the surface,
it may look as if it is a wish or prayer. In actuality,
we are already using the methods and teachings. Somehow,
certain words and explanations will start to make sense
to us. The understanding is not ours to create. It is
how djin lab works. It is very difficult to show. By knowing
that this kind of effect can take place, then, when we
experience it ourselves, we will understand it as such.
We are made aware of dun ngaak and djin lab to help us
understand the practices and the teachings. For example,
reading the story about Naropa without the awareness of
dun ngaak reduces it to just a story. It is not useful
to us when we have missed the meaning. The same applies
to djin lab. In the practices of Guru Yoga and Chenrezig,
there is communication. Normally, communication means
word communication. But in Vajrayana practices, the visualization
and receiving the essence of the yidam is djin lab. Though
it is important for us to know, it does not mean that
we should/could immediately use it. We should instead
take this information and try to see for ourselves. The
Songs of Milarepa contain a lot of these points. They
are clearly presented and easy to understand.
In terms of results they could be temporary, or ultimate.
For example, we all say we need blessing but what is our
understanding of its meaning. The ultimate meaning of
blessing is the connection to the special qualities within
our practice. It is like sitting in a dark room and you
want to let the sunlight in. But if you do not know how
to open the curtains, the sunlight cannot get in.
When we understand the terms such as dun ngaak, djin lab,
or blessings, then our understanding of our practice will
become clearer. Otherwise, our expectations of the results
of the practices will not be quite right. Of course, some
results are always there when we pray, or when we recite
the mantras. But the main result is our becoming closer
to the qualities that the practices are supposed to bring
out. For example, the real meaning of the short and simple
sadhana practice of Chenrezig is to become like Chenrezig.
The result is that we become free of our ignorance, we
gain the capability of Chenrezig, and we can act like
Chenrezig. This is real and not some kind of misinformation.
For now, we may not have this wish to be Chenrezig. Individually,
each of us may have different reasons for doing the practice.
Regardless, we still gain benefit from our efforts; but
if we engender the proper attitude, then the result is
ever stronger.
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