The offering of practice means always to live by the teachings of one's guru.  But what happens when the guru gives us advice that we do not wish to follow or that contradicts Dharma and reason?  The yardstick must always be logical reasoning and Dharma reason.  Any advice that contradicts these is to be rejected.  This was said by Buddha himself.  If one doubts the validity of what is being said, one should gently push the point and clear all doubts. 

 

This task becomes somewhat more sensitive in Highest Tantra, where total surrender to the guru is a prerequiste; but even here the surrender must be made only in a particular sense.  If the guru points to the East and tells you to go West, there is little alternative but for the student to make a complaint.  This should be done with respect and humility however, for to show any negativity towards the teacher is not a noble way of repaying his or her kindness.

 

Perception of faults in the guru should not cause us to feel disrespect, for by demonstrating faults to us the guru is actually showing us what we should abandon.  At least this the most useful attitude for us to take.  An important point here is that the disciple must have a spirit of sincere inquiry and must have clear, rather than blind, devotion.

 

"Every action seen as perfect" 

It is frequently said that the essence of training in guru yoga is to cultivate the art of seeing everything the guru does as perfect.  Personally I myself do not like this to be taken too far.  Often we see written in the scriptures, "Every action seen as perfect". However this phrase must be seen in the light of Shakyamuni's own words: "Accept my teachings only after examining them as an analyst buys gold.  Accept nothing out of mere faith in me". 

 

The problem with the practice of seeing everything the guru does as perfect is that it very easily turns to poison for both the guru and the disciple.  Therefore, whenever I teach this practice, I always advocate that the tradition of "every action seen as perfect" not be stressed.  Should the guru manifest unDharmic qualities or give teachings contradicting Dharma, the instruction on seeing the spiritual master as perfect must give way to reason and Dharma wisdom.

 

Take myself, for example.  Because many of the previous Dalai Lamas were great sages and I am said to be their reincarnation, and also because in this lifetime I give frequent religious discourses, many people place much faith in me, and in their guru yoga practice they visualize me as a Buddha - I am also regarded by these people as their secular leader.  Therefore, this teaching of "every action seen as perfect" can easily become poison for me in my relationship with my people and in my effective administration.  I could think to myself, "They all see me as a Buddha, and therefore will accept anything I tell them".  Too much faith and imputed purity of perception can quite easily turn things rotten. 

 

I always recommend that the teaching on seeing the guru's actions as perfect should not be stressed in the lives of ordinary practitioners.  It would be an unfortunate affair if the Buddhadharma, which is established by profound reasoning, were to take second place to it.

 

Perhaps you will think:"The Dalai Lama has nor read the Lam Rim scriptures. He does not know that there is no practice of Dharma without the guru". 

 

I am not being disrespectful to the Lam Rim teachings.  A student of the spiritual path should rely upon a teacher and should meditate on that teacher's kindness and good qualities; but the teaching on seeing his or her actiions as perfect can only be applied within the context of the dharma as a whole and the rational approach to knowledge that it advocates.

 

As the teaching on seeing the guru's actions as perfect is borrowed from Highest Tantra and appears in the Lam Rim mainly to prepare the trainee for tantric practice, beginners must treat it with caution.  As for spiritual teachers, if they misrepresent this precept of guru yoga in order to take advantage of naive disciples, their actions are like pouring the liquid fires of hell directly into their stomachs.

 

The disciple must always keep reason and knowledge of Dharma as principle guidelines.  Without this approach it is difficult to digest one's Dharma experiences.  Make a thorough examination before accepting someone as a guru, and even then follow that teacher within the conventions of reason as presented by the Buddha.

 

The teachings on seeing the guru's actions as perfect should largely be left for the practice of Highest Tantra, wherein they take on a new meaning.  One of the principle yogas of the tantric vehicle is to see the world as a mandala of great bliss and oneself and all others as Buddhas.  Under these circumstances it becomes absurd to think that you and everyone else are Buddhas, but your guru is not !

 

Actually, the more respect one is given the more humble one should become, but sometimes this principle becomes reversed.  A spiritual teacher must guard himself or herself carefully and shoud remember the words of Lama Drom Tonpa, "Use respect shown to you as a cause for humility".  This is the teacher's responsibility.  The student has the responsibility of using wisdom in his or her demonstration of faith and respect.

 

A problem is that we usually only observe those teachings that feed our delusions and ignore those that would overcome them.  This leniency can easily lead to one's downfall.  This is why I say that the teaching on seeing all the guru's actions as as perfect can be poison.  Many sectarian problems in TIbet were born and nourished by it.

 

The First Dalai Lama wrote "The true spiritual master looks upon all living beings with thoughts of love and shows respect to teachers of all traditions alike.  Such a one only harms delusion, the enemy within". 

 

The different traditions have arisen principally as branches of skillful methods for trainees of varying capacities.  If we take an aspect of their teachings, such as the precept of "all actions seen as perfect", and use it for sectarian purposes, how have we repaid the kind masters for their kindness in giving and transmitting Dharma ?  Have we not disgraced them ?  If we misunderstand and mispractice their teachings, it will hardly please them. 

 

Similarly it is meritorious for a lama to perform rituals or give initiations to benefit people, but if his or her motivation is only material benefit, that person would be better off going into business instead.  Using the mask of Dharma to exploit people is great harm.

 

We erect elaborate altars and make extensive pilgrimages, but better than these is to remember the Buddha's teaching:

"Never create any negative action;

Always create goodness;

Aim all practices at cultivating the mind".

When our practice increases delusion, negativity and disturbed states of mind, we know that something is wrong.

 

It is sometimes said that a major cause of the decline of Buddhism in India eight hundred years ago was the practice of vajrayana by unqualified people, and sectarianism caused by corruption within the Sangha.  Anyone teaching Tibetan Buddhism should keep this in mind when they refer to this precept, "every action of the guru is to be seen as perfect".  

 

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This adapted excerpt was first published in Snow Lion magazine and is reproduced here with permission.  The excerpt is taken from the book published by Snow Lion "The Path to Enlightenment" by His Holiness the Dalai Lama, Glenn Mullin and the Third Dalai Lama.  This is His Holiness' commentary on The Essence of Refined Gold by the Third Dalai Lama, one of the Eight Great Lam Rim texts.

Hello everyone.  First I would like to wish everybody a very Happy New Year ! 

As this message goes out we have just finished the deity approximation retreat on the precious practice of Vajrayogini.  It was wonderful to see the hard work, perseverance and dedication of the people on the retreat and their deepening understanding of the practice.  This winter seems to have been colder than others and we have had snow lie on the ground for days, so we have all been very happy that the new heating system has been working ! 

 

Many people have worked hard over many months to make the retreat a success but I would particularly like to thank Anila Barbara, Pierre, Esther, Steve Golding and Steve Sinclair and the onsite team and the cooks at Jamyang.  I would also like to thank those who gave up their Saturdays to come to act as ritual assistants for the fire puja at the end.

I very much enjoyed my trip to the West Coast of America at the invitation of some FPMT Centres there.  It was very interesting meeting new people, sharing our experiences, and seeing how different Centres work and the organisers made things run very smoothly. Meeting students who had studied the online version of the Foundation of Buddhist Thought course reminded me how much Jamyang benefits not only people in and around London and UK but around the world.  I would like to say thank you to the course designers, computer people, web designers and online moderators who have given their time and energy to deliver this service to others over many years now.  My main impressions of the West Coast Centres were of the space they have, the friendliness and devotion of the students and the beautiful views.  And also the deliciousness of the food at Vajrapani!

Then I visited the East Coast where my very first teacher in Sera Mey now lives in retirement in the State of New Jersey.  It was a real delight to be with him again after so many years.  I also visited New York City and am the proud owner of photograph of me in front of a yellow cab in front of a MacDonalds on Manhattan Island.  Essence of America!  I liked the famous 'Flat Iron' building very much, the main Ticket Hall in Grand Central Station and the outside of the Empire State building.  But I was not going to spend the amount of dollars they were asking for to go to the top !  I also got to see a bit of the countryside in Connecticut.  And yes it was cold outside, but very beautiful.

So that is it from me.  Please be happy and healthy and relaxed this year.  I look forward to seeing you when my classes start again in February and March

Geshe Tashi