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Calling the Lama from Afar

By His Eminence the Third Jamgon Kongtrul Rinpoche

What we presently call Buddhism arose out of ndia! the Buddha "ha#yamuni originally taught there and his dharma teachings spread from there$ Later on in history% it was possi&le for the Buddha's teaching to arri(e in Ti&et$ This was due to in(iting s#illful translators% teachers and other accomplished &eings$ These masters who came to Ti&et translated all of the Buddha's original words and teachings into the Ti&etan language$ Li#ewise% all the commentaries )which e*plain the dharma+ a(aila&le at the time% authored &y ndian masters% were translated into Ti&etan$ ,(er time% e(en the great scholars and accomplished yogis of Ti&et wrote commentaries on the &asis of the Buddha's words as recorded in the scriptures$ Through these efforts% all the teachings of the Buddha "ha#yamuni that include the (iew% the path of meditation and the fruition of reali-ation spread and disseminated$ This ena&led Buddhist to practice the spo#en words of the Buddha$ n general% there are two specific ways in which one can practice the Buddha's teachings. The first way is when the practitioner uses the power of one's own intelligence$ ,ne learns a&out the pure dharma% and afterward deeply contemplates its meaning and understands it$ This is accomplished through years of meticulous study% so that an e*tensi(e understanding is ac/uired$ Through this method% confidence is de(eloped in the dharma$ The practitioner uses one's own intelligence and discernment to recogni-e the right and accurate path! a certainty and confidence unfolds which allows us to gradually meditate% and then integrate the teachings into our own e*perience$ The other possi&le way is to ha(e deep con(iction in the most important points of the dharma! one understands and follows the &asic teachings of the Buddha without failure$ ,ne is not ignorant or &lindly following the dharma% since we must understand the teachings accurately$ Howe(er% the practitioner does not go too deeply into study and contemplation regarding the teachings$ nstead% one has confidence and turns towards meditation practice$ t is then through meditation practice and actual e*perience that one de(elops all the inner understanding and #nowledge of the dharma$

2 0ow% what is the connection or commonality that these two specific ways to practice% from which we choose &etween% ha(e1 They &oth aim at ena&ling the practitioner to understand the Buddhist (iew of the world and reality! this (iew is that the mind should de(elop true awareness$ E(en when studying% a Buddhist should not &e attached to the mere words themsel(es$ The Buddha said% 23o not &e attached to the words themsel(es% &ut trust and understand the true% inner meaning$4 "o% we must first accomplish this state of awareness! if one is not aware then nothing can possi&ly &e accomplished in practice$ 5or e*ample% the principle insight gained &y a Buddhist on the path is that worldly life and goals do not achie(e anything ultimately! they ha(e no real meaning$ Howe(er% if one has no awareness or mindfulness% one is 6ust stuc# on the words of this insight! one does not ha(e any e*perience to understand the meaning of it )this profound insight a&out the selfless nature of worldly life will not &e integrated into one's own e*perience+$ t &ecomes useless$ Therefore% one must hold onto this awareness for more than a fleeting moment$ ,nce this awareness a&out the world is integrated into one's own e*perience% then whene(er a positi(e or negati(e situation )or action+ arises% we will react properly and (irtuously$ We should recogni-e the true nature of our actions$ Awareness is helpful to still all the distur&ing emotions! it is the &asis for all practice and good doing$ n Ti&etan% we say meditation is not merely 6ust sitting down! it is not 6ust 2meditation$4 This sounds li#e a wordplay% &ut it simply means that meditation is not 6ust this! true meditation is when we &ecome accustomed or more closely aware of the truth% to &e aware throughout one's entire e*perience$ When we practice meditation% one can focus the mind on different o&6ects$ But% this is not really the goal of meditation$ The point is what de(elops out of this single7pointed concentration of the mind% which is the &asis of awareness integrated into our own e*perience$ "o% meditation is not only 6ust a phase of sitting down and meditating% it is really a&out using awareness e(eryday% e(ery moment$ 8sually our awareness is distur&ed and &ecomes uncontrolled due to distractions created &y the fi(e sense organs$ ,nce awareness is there% distraction cannot &e spo#en of$ True meditation is not merely sitting or concentrating on something special% that is 6ust the method to de(elop the real practice of holding onto awareness$

3 ,nce this true meditation is there% one reali-es that out of our mind )or consciousness+ a continuous stream of thoughts emerge$ This fact alone demonstrates that the mind's true nature is emptiness and clarity$ Through awareness% one comes to carefully study the consciousness$ We see directly that it is emptiness! one cannot find it or hold on any aspect or thought9 Through awareness% one sees the different thoughts going and coming% one recogni-es the clarity of the mind this way$ Emptiness and clarity are the clear aspects of the mind or consciousness$ f there is this clarity and emptiness% there should not &e any fault in the mind$ But% then% how does confusion arise1 Confusion arises when one does not #now or understand what the clear aspect of the mind is a&out$ ,ne runs after thoughts and tries to possess them% one attempts to descri&e the mind with words and e*pressions% and gets stuc# on ideas and &eliefs! this is what &rings forth real confusion9 Awareness must then &e counted on! it is needed so that the clear aspect is fully seen% so that the practitioner does not run after the notional process% which ends in confusion$ Awareness leads to seeing the clarity and emptiness of the mind$ What leads to this awareness and understanding1 5irst we study% and then contemplate the teachings% and then meditate! we rely on these methods to accomplish our tas# of gaining true awareness$ Howe(er% this entire tas# of gaining awareness has preconditions$ To de(elop this sort of wisdom% one needs a spiritual friend$ The need for a spiritual friend has different meanings within the Three :ehicles )yanas+ of Buddhism! the role of the spiritual friend is different for the (arious lineages and (ehicles of Buddhism$ n the Hinayana% or lesser (ehicle% which aims for the self to &e freed from suffering% the spiritual friend is a good friend who shows you the teachings and starts the process of understanding$ n the ;ahayana% or greater (ehicle% which aims for the self and others to &e freed from suffering% the spiritual friend is a (ery special person$ n the ;ahayana% the spiritual friend should not 6ust merely understand the words! he or she should ha(e integrated the teachings into his life$ 5or ;ahayana practitioners% the spiritual friend should &e at least a Bodhisatt(a% a no&le &eing who can &e a role model in e(ery situation$ n the :a6ray<na% or (ehicle of e*pedient means of tantra% the spiritual friend is e(en more important! he or she is seen as the Buddha himself$ ,ne does not 6ust simply see the spiritual friend as the

4 Buddha% &ut de(elops deep respect and de(otion% and treats him li#e he really is the Buddha$ The spiritual friend then does not 6ust repeat the words of the Buddha dharma$ He guides the practitioner through all his appearances% words and e*pressions$ This is really what a Lama% or =uru% is$ A Root =uru in particular is more than 6ust a spiritual friend then% there is a difference &ecause with a root guru there is a genuine close communication% which transcends mere words$ There are many people who e*plain the dharma only with words! they use many% many words$ "ometimes e(en though they use many words% the dharma &ecomes less and less clear% and one's meditation does not impro(e$ But the root guru uses &oth words and the whole en(ironment to e*press the Buddha dharma! his entire e*pression influences the practitioner$ "o% one can effecti(ely use the teachings in one>s life and the practitioner can &e guided to recogni-e the true nature of the mind% the clear aspect of the mind$ t is important to #now that the root guru is the one who ena&les the practitioner to see the nature of the mind$ That is why one must de(elop a genuine relationship with a root guru$ n the &eginning of such a relationship% the practitioner should de(elop a deep sense of de(otion and respect towards all his actions$ His actions guide our mind to understanding and to a positi(e state! his actions li&erate our consciousness$ We deeply trust the guru% #nowing that all of his actions guide us the right way$ ,ne must not simply ha(e trust in the root guru as a thought! this must spontaneously arise from inside oneself$ 3e(otion is not imagined9 t ne(er changes% it is sta&le% it stays within you$ ,nce this is de(eloped% there is a true sense of de(otion and confidence that arises spontaneously$ ,ne understands that the Root =uru and the Buddha "ha#yamuni are not different! one does not ser(e the two of them differently$ There is an e*ample will gi(e now% right from Buddhist history% a&out de(eloping the correct (iew towards the root guru! the e*ample is from the relationship of 0aropa and ;arpa$ ;arpa Lotsawa% from Ti&et% sat in front of his teacher% the ndian pandita 0aropa$ 0aropa% through his a&ilities% manifested forth the meditation deity He(a6ra$ "o% He(a6ra appeared to the right side of 0aropa$

5 Then% 0aropa as#ed ;arpa to ma#e prostrations$ ;arpa% now% had to ma#e a choice who to prostrate to$ "ince He(a6ra was so special% and seeing the deity in front of him was so rare% ;arpa decided he would prostrate to He(a6ra instead of 0aropa$ ;arpa>s choice was incorrect% as 0aropa pointed out$ The root guru is the source of all inspiration! e(erything else is simply the manifestation and acti(ity of the guru and his teaching$ He(a6ra and all rest of the dharma are manifestations of the root guru$ Without the root guru% dharma acti(ity and manifestations would not e*ist$ ,ut of this understanding% &ased on the relationship of 0aropa and ;arpa% did the Kagyu Tradition de(elop$ This e*ample from the relationship of 0aropa and ;arpa was meant to &ring understanding. one must trust and ha(e confidence in the acti(ity of the Lama$ The Lama and the Buddha are insepara&ly connected! they are indistinguisha&le9 This de(otion must &e more than a thought! trust in the guru should &e li#e ;arpa's reaction to the appearance of He(a6ra$ At the moment He(a6ra appeared% true con(iction and respect spontaneously arose out of ;arpa$ This spontaneous and unchanging de(otion must come out from inside% it is what ma#es the acti(ity of the teacher special$ This de(otion is what ma#es :a6ray<na special and e*pedient$ This de(otion% which causes one to see the Lama and the Buddha as insepara&le% is what awa#ens one's inner potential! it allows us to li&erate our mind and see our true nature% Buddha7nature% directly$ ;editation )which allows us to li&erate our mind+ is not something one learns in some special way% one achie(es through a special efforts or &ecomes$ ;editation is de(eloped naturally in the mind and should accompany the practitioner all the time$ ;editation does not come from the outside! it comes from within one's mind$ 5or awareness to de(elop the teacher is needed! his or her guidance and inspiration is of such great important$ There are se(eral methods for gaining confidence in the teacher% such as practicing =uru ?oga% or using the prayer titled% 2Calling the Lama from Afar%4 which is the topic of this teaching seminar$ @ractice is the way one wor#s to de(elop de(otion to the guru$ ,nce reali-ation is gained% the student will understand that there is no such thing as calling the Lama from afar$

6 The Lama is understood to &e the Buddha$ The guru appears in different forms% mainly three ones which are the sym&olic guru% the real guru and the dharma guru )the mind or essence of the guru which is the entire dharma+$ The guru>s &ody itself does not represent all his (ast acti(ity$ The Lama>s mind is the insepara&ility of clarity and emptiness% and also there lies the Three Bodies of the Buddha without any flaw$ The 3harma#aya is contained within the consciousness of the guru% its nature of emptiness is unstained$ t is all7per(ading$ 5rom this enlightened mind manifests out the "am&hoga#aya% its nature of clarity continuously manifests to students of higher reali-ation$ 5inally% out of the nature of emptiness and clarity is manifested the actual acti(ity and &ody of the Lama% the 0irmana#aya$ "o% in the mind of the Lama these three aspects of the Buddha are completely there$ There is nothing in which the mind of the Lama does not per(ade! all the appearances of the teacher are there$ Although the Lama is really per(ading e(erywhere and is insepara&le from one's own mind% the student usually is not aware of that$ The practitioner does not reali-e this! one does not #now that his confused mind )in its ultimate essence% the mind>s nature+ is 6ust li#e the mind of the Lama )which has emptiness and clarity+$ This is why the student must call the Lama from afar$ The mind of the Lama is not different from our own in its ultimate essence or clear aspect$ But since we ha(e% from time without &eginning% wandered in samsara and circled through endless re&irths% we call upon the Lama$ That is the reason why we call the Lama from afar$ The goal of calling the Lama from afar is to reali-e that e(erything is only the e*pression% manifestation% play and mind of the Lama% or the nature of one>s own mind )Buddha nature which is the clear aspect+$ This is the real meaning of calling the Lama from afar$ Rinpoche &estows the oral transmission for te*t% so that students can then practice what has &een taught$ "pecific practices of =uru ?oga are gi(en &y lineage teachers to the students$ Question: Can space &e used to e*plain emptiness1 When we tal# a&out emptiness% it is (ery theoretical$ "o% can space &e used as a metaphor for emptiness1

7 His Eminence. "pace can &e used as an e*ample$ "pace% li#e emptiness% is all per(ading$ E(erything emerges out of the empty nature of the mind% 6ust li#e space$ Howe(er% the concept of emptiness in the Buddha's teachings is not nothingness$ t is not 6ust something we can point at and say 2This is it$4 Emptiness is an understanding% which must &e de(eloped within one's own mind$ Question: 3oes the concept of a self then also come out of emptiness1 His Eminence. ,ne comes out of emptiness and one disappears into emptiness% yes it is li#e this$ The personal feeling and imagination of a self de(elops due to not #nowing that one comes out of emptiness$ Calling the Lama from Afar Lama% thin# of me$ =lorious Lama dispelling the dar#ness of ignorance! =lorious Lama re(ealing the path of li&eration! =lorious Lama li&erating from the waters of cyclic e*istence! =lorious Lama dispelling the diseases of the fi(e poisons! =lorious Lama% wish7fulfilling gem$ =lorious Lama% please &less me to recall death and impermanence sincerely$ =lorious Lama% please &less me to generate contentment within myself$ =lorious Lama% please &less me to dwell in isolation in one7pointed practice$ =lorious Lama% please &less me to &e free of any interruption to my practice$ =lorious Lama% please &less me so that all &ad conditions appear as helpers$ =lorious Lama% please &less me to spontaneously achie(e my own and other>s welfare$ @lease &less me now /uic#ly$ @lease &less me (ery /uic#ly$ @lease &less me on this (ery cushion$ @lease &less me in this (ery session9 Call to the Lama from Afar &y The 5irst Jamgon Kontrul Lodro Thaye the =reat Lama% remem&er us9 AB times reciteC @recious Lama% we pray to you! Lord of 3harma full of #indness% call to you de(otedly$ We unfortunate ones ha(e no other hope &ut you$ @lease &less us so that your ;ind and ours &e united without differentiation$