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 byin rlabs
(djinlab) 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 byin rlabs (djinlab) or the blessings to do the
practice. Then, there is man ngag (men gnag). man ngag (men gnag)
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, byin rlabs (djinlab), and man ngag (men gnag)
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).
THREE INNER QUALITIES TO DEVELOP A DEEPER UNDERSTANDING
" mo-gue "
There is a condition that we need within ourselves when we receive
the teachings. In Tibetan, it is called mo-gue. It is a very difficult
term to translate. It means, based on a trust and a deep respect
for the enlightened qualities, we develop in ourselves a deep
appreciation and recognition of their importance. As a result,
we feel that we want to follow the practice and that we can do
it. Mo-gue gives us a proper perspective enabling us to go deeper
into the meaning without getting stuck. To help us understand
mo-gue better, let us take for example, confidence and devotion.
Our confidence and devotion towards the Buddha, Dharma, and Sangha
are very important while we are on the path of practice. In a
way, we could see mo-gue as devotion and confidence. In the biography
of Milarepa, the meaning of devotion and confidence is very precise
and evident. Milarepa's perseverance was based on his deep devotion
to Marpa that never faltered. That is mo-gue. It is the main cause
for Milarepa's realization, his genuine devotion to his teacher,
Marpa.
" dad pa (depa) "
Another word that is similar to mo-gue is dad pa (depa), which
means faith. But dad pa (depa) is not blind faith. It requires
real understanding in what we are doing so that we can really
believe in what we do. It is more than just because someone told
us so, or we think that it is special so we just go along with
it. dad pa (depa) is when we have done the study and the research
so that we see by ourselves and we understand. We are then really
focused and committed.
" damtsik "
Another term is damtsik. Damtsik is samaya, it means to have the
right connection to the essence of our own mind. It means that
when we act properly, good results are inevitable. When we make
mistakes, our path will be blocked. How we judge and act is directly
related to our own mind so we want to be careful. As we study
more and more, our understanding of mind will improve.
To
summarize, in Vajrayana practice, mo-gue, dad pa (depa), and damtsik
are the main conditions that facilitate a deeper understanding
of our own mind. The depth of knowledge is unlimited so we continue
to work with our inner understanding through our practice, while
listening to the teachings, and during our waking hours. In this
way, the result will come much easier. We often say "inseparable"
quality. It means, inseparable from our own mind, it is our own
mind. Nothing is created. It is important for you to do the practice.
By gradually clearing up your own questions and doubts, you will
reach a personal experience and development.
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