Guru Rinpoche

From The Spiritual Path:  A Compilation of Teachings by Jetsunma Ahkon Lhamo

Is it just a coincidence that the one path that can bring about realization in a single lifetime is the one path that focuses upon the Guru as the ultimate object of refuge? No, for it is the astonishing potency of the Guru’s appearance in the world that makes this possible. Devotional yoga becomes everything: the milk, the nectar. There is no other practice. All else is but a part of that.

In Vajrayana, the Guru is the central figure, the supreme object of refuge. We rely on the Guru to ripen our minds, to bring our minds to fruition. But this is difficult for Westerners to accept. We Westerners are taught to be strong, independent individuals. This is all we have ever known. We are brought up to reach for things that are outside us, to collect them—and to be constantly self-concerned. Our generation is the first to swallow pop-psychology unquestioningly, even unconsciously. There are so many new-age ideas and so much misinformation mixed in with what passes for Dharma teaching and spirituality. This is made up by people who have not achieved enlightenment.

True enlightenment cannot be described. It is totally different from new age “aha!” insights. People go from teacher to teacher until they have collected a pocketful of something that they can paste on themselves. They fail to realize how materialistic and “collecting” they have been brought up to be. If you have always been on a merry-go-round, you will not know that you are going around in circles. You will fail to recognize the cultural-intellectual baggage that keeps you from deepening in your practice of Guru Yoga.

At first, this difficulty may appear to be an inherent lack of capacity in students. But when I look more closely, I see that the capacity is there. So, how do we break through? How can we turn our minds so that we form new habitual tendencies? Anything that arises from samsara, like our old habits, results in samsara. We can see this in our entire lives. We are not yet sitting on a lotus in the middle of a lake. How then are we supposed to practice Guru Yoga? What is our relationship with the actual Root Guru? How does this relationship take shape? Human beings, it seems, learn through suffering and through observation. Just as children need to mimic “grown-up-ness,” we need to see what Guru Yoga looks like in someone’s life. I shall try to describe this.

First, if you have the good fortune to meet your Root Guru, and if you make a commitment in your mind, heart, and prayers or to the face of this Guru, you must never—even at the cost of your life—break that commitment. At first, make only commitments that you can work toward and keep. In the context of your Guru Yoga, a perfect preliminary level of commitment to your Teacher would be: “I will do more than I have ever done before, and I will continually deepen my devotion and practice.” Then as you grow on the path, you keep increasing your commitment. Some of my students have made flowery, dramatic commitments to me and then broken them as if they were merely hot air. Without exception, those are students who have become stagnant in their practice.

This is from my heart to your heart. When you make a commitment to your Root Guru, you must understand what you are doing: You are making a commitment to the condensed essence of all the objects of refuge, to all the Lamas, not just the one Lama, to all the Buddhas, to all the Bodhisattvas, to all the meditational Deities, to all the Dakinis, to all the Dharma Protectors. Moreover, you are making that commitment to the very door of liberation itself. Consider once again what the Teacher actually is for you. Remember that sentient beings are wandering helplessly in samsara—afraid, alone, and without hope. It is like being in a burning room with no way out. Nothing in samsara can help you to escape. Only the objects of refuge—all contained in the vessel that is the Root Guru—can provide an exit. The heat keeps increasing, and your body is fragile. The Lama is the way out, the door to liberation. Picture yourself in a burning room. Would you have difficulty concentrating on the door? I doubt it.

But again, if you are a “collecting” materialist, if you keep the greater portion of everything for yourself, for your own happiness, if you remain as the center of the mandala of your life, you cannot walk through that door. The Lama must be at the center of your mandala. Is that schizophrenic? Is it psychotic? Will you go mad? How can someone else be at the center of your spiritual focus?

When you practice Guru Yoga correctly, you are practicing view. You gradually come to understand that upon recognizing the Lama, upon becoming non-dual with the Lama, you recognize your own true nature, your own true face, that which is beyond accepting and rejecting. If the Lama is in the center of the mandala of your practice, you are training yourself to awaken, to exit samsara, to achieve realization for the sake of sentient beings. But if you break the connection with your Root Guru, you cannot accomplish Dharma. No matter what happens, once you have made the offering of body, speech and mind to the spiritual friend who has hooked and established you on the path, to the Root Guru, you must never abandon that commitment. If you do, you are cutting off the very root and source of your accomplishment. After that there is no real accomplishment on the path, no matter what you do. You must always keep your view pure, and therefore the Guru Yoga will be your blessing and your true spiritual wealth. So even if you are on the other side of the planet, the Root Guru should rest upon your heart or above the crown of your head when you say your prayers. Never break that connection, even for a moment.

You should guard your commitment, thinking of yourself as Dorje Phagmo with fangs, as though you had fangs or weapons. Anything that prevents you from relying completely on your Root Guru should be cut away from your heart, cut out of your life. It’s as if you have fangs coming out, and that curved vajra blade in your hand, and you’re swinging at anything that comes near this connection. You’re guarding your own personal treasure, not allowing a single bit of impurity to be near it. Those fangs should always be out.

© Jetsunma Ahkön Lhamo