The Path of Wisdom #6
by Lama Jigme Rinpoche

Lectures given at Dhagpo Kagyu Ling in October 1997

The Connection in Vajrayana Practice :
When we do Vajrayana practice, we need to know some basic terms as explained. But given the instructions, the understanding can still be rather delicate. We don't know exactly the precise meaning. The terms may strike us as somewhat exciting and our minds attach to them. Consequently, we lose track of the original meaning. The link or connection in Vajrayana practice cannot be established by just following the instructions. The meaning goes deeper than the words in the instructions. It is difficult to catch the meaning immediately. It is unlike an instruction in a daily life situation such as how to connect a piece of electronic equipment where we can simply follow the instructions. Vajrayana teachings are much more than theories, and explanations. Underlying the methods and instructions is the line of transmissions that we call lineage. Implicit in the lineage is also the transmission of djin lab and blessings.
With Vajrayana practice, it is customary to find a teacher. The teacher initiates you to a particular practice. He achieves this in three ways. He gives you the explanations and the instructions. He gives you the djin lab or the blessings to do the practice. Then, there is menlaak. Menlaak means that the teacher must have had understood the teachings and had practised them through the proper method until he became realized. This qualifies him to be able to share the methods and experiences with others. Moreover, he is the one who connects you to the potential to do the practice. This enables you to understand and to communicate with your own inner potential. The three conditions of instructions, djin lab, and menlaak have to come together to enable you to recognize the Buddha nature.
Then through the practice, a more precise understanding will arise in the disciple. The words sound simple enough. But to get the real understanding is quite different. Whether or not we can achieve some result in our practice depends on our own individual fundamental qualities. No one can see these qualities in another. Everyone has some form of potential due to past preparations or past accumulations in previous lifetimes. Sometimes our past accumulations may ripen in this lifetime. This explains why for some people, practice comes very easily while it proves quite difficult for others. This is why the Buddha taught us not to judge others or situations as good or bad, right or wrong. We don't know.

Develop the Practice Naturally :
The fundamental capacity varies between individuals but it is developed gradually through practice. It cannot be forced or pushed. It has to develop spontaneously. Spontaneity depends on whether we see the meaning of the teachings. When we get the exact meaning, spontaneity is right there. Otherwise, it is difficult to understand. It is like when you are sick and the doctor tells you to eat this and not that. But sometimes, you yourself know precisely which food to avoid. You really understand your own situation. We then say you know spontaneously by yourself. It is very simple when we get the exact meaning. When we think of enlightenment, we may feel that it is so far away or that it is going to take a long time. But sometimes, it is really not that impossible when all the conditions are right. We should carry on with the practice without analyzing it too much. As explained earlier, due to the blessings, even when we don't have a precise understanding, some result is inevitably there.
There are many practices such as Chenrezig, Green Tara, Dorje Sempa, and Sengye Menla. They all are important regular practices that we can do for different reasons. The effect of each practice is twofold. One, it affords us temporary help specific to our current situation. Second, it enables us to discover our own inner potential whereby we will realize our own Buddha nature. For example, whenever we are not very well, or when we are in difficult times, or when we are not very clear, then the practice of Tara can give us whatever it is that we need accordingly. On the other hand, we do Dorje Sempa to clear up and to purify negativity. The Chenrezig practice is aimed at benefiting others. The result is that we are helpful to others quite naturally. For each practice, the result is equally there regardless of whether we do a short or a long sadhana (practice text).

 

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