Gautama Buddha, after his attainment of supreme enlightenment under the Bodhi tree at Bodhgaya more than 2500 years ago, gave many teachings to numerous beings based on their various mental dispositions.
The Buddha’s teachings are broadly categorized into two approaches: Theravada and Mahayana. The latter is further divided into the two vehicles, or yanas, of bodhisattvas and of tantric practitioners. In order for us to become a fully and perfectly enlightened being, it is indispensable for us to regard all of his teachings equally without any bias. However, out of the many paths, we can also choose one that truly suits us, as each of them is a complete path on its own.
Some of the Buddha’s teachings are provisional, while others are g There are beings who adhere to the idea of the self-existence of phenomena, while there are those who are receptive to the reality of phenomena being inherently non-existent. There are also beings who transcend the notions of duality by neither going beyond nirvana nor wandering in samsara. It is due to these differing faculties of beings that the Buddha expounded different levels of his teachings.
However, if the question ‘Who would like to transcend this world of dualism in this very single life?’ were to be posed, I am confident that all of us would say, ‘I would!’as no one wants to bear the suffering of samsara. But here is one condition that we should never take for granted. We have to practise the Vajrayana teachings with our lives at stake if we stray from the path. This is like a shortcut or a bypass that can guarantee that we achieve enlightenment with relatively much more ease and comfort, in a short period of time. At the same time, it is also dreadful as there is no other option than either achieving enlightenment or going to the lower realm. If we strive sincerely on the path with a strong sense of renunciation and bodhichitta, along with fervent conviction and unshakable devotion towards the Dharma and our guru of great kindness, enlightenment lies on the shore of this very life. On the contrary, if we fail to apply all those prerequisites accurately on the path, the outcome that I am reluctant to mention is what is called Vajra Hell. In spite of the numerous repercussions of unbearable torments in this hell, the most undesirable torture we are bound to face is the lack of the opportunity to see and hear even a single word of the Buddha for countless eons.
Unfortunately, what I can see everywhere these days, is that most of us merely looking up for some more special teaching, rather than practising what we have genuinely. The highest teachings of Dzogchen, Mahamudra, Lamrim, and others already exist—there are no further or higher options. If there were any, we would have not left them undiscovered. If any more superior teachings than these exist, I am sure all of us would go for that, wouldn’t we?
My point here is regarding the quality of practitioners rather than the quantity. There is no one, after all, who wants to fall into an undesirable state of existence, in the name of seeking supreme fruition via the supreme path. It is really dreadful to see many going after those supreme teachings, disregarding the formal prerequisites and warnings. To forget or ignore the warnings on the path and get carried away by the awe of an enchanting outcome is like the childish act of leaping over a burning fire in order to get some chocolate on the other side.
The Buddha stated that after his departure from this world, his teachings of secret mantra would flourish, only benefitting beings with high intelligence, diligence and devotion. Of course, all of them are necessary in the pursuit of any Buddhist path, but a great deal of profound, high intelligence, diligence and great faith are required of a suitable recipient of such teachings. If there exist those who fulfill all of those criteria, then only they will be able to receive such secret teachings. However, it is rare to see such a mode of practice these days. When the teachings which are bestowed with great precautionary measures are lavishly received and yet have only become the tool of building our love for samsara, how can we ever expect them to yield us the fruition of Buddhahood in this very life? Here again, I am quite confident to say that some practitioners of Vajrayana would probably either doubt the teachings or give up in despair—not acknowledging their own faults.
Thus, it is a very wise decision to embark upon the path right from a firm base. If a house is built on an unstable foundation, it is likely to collapse soon. Similarly, this is the case with the teachings and practice. The sutra teachings instruct us how to authentically go about the adoption of paths in a systematic approach. This way of following a path never deceives us. Even the great master of the nineteen century, Patrul Rinpoche, said that there is no teaching more supreme than the teaching of Shantideva’s Bodhicharyavatara. The whole point of practice is to have genuine compassion for all and to realize the absolute nature of phenomena (emptiness). Both the teachings of Sutrayana and Vajrayana’s ultimate aim is to gain the understanding of non-duality.
The path of sutra is far more digestible path with fewer negative repercussions, when it comes to violations of the pledges and vows, than the Vajrayana is. What is the actual purpose of practising Vajrayana, when one even doesn’t have a strong sense of renunciation, let alone the understanding of non-duality? I don’t intend to look down on the path but, ironically, it is a truly menacing one if mishandled.
The whole idea of my article is to present a precise suggestion for beginners who wish to tread the path of Vajrayana with the aim of attaining supreme enlightenment in this single life. Let us never misunderstand or ignore the warnings beforehand so that we might make this particular path a unique means of delivering the ultimate goal. It would be a pity if we only became nominal tantric practitioners with great pride, arrogance and other afflictions, instead of becoming humbler, detached from worldly pleasures and afflictions. We can check on our own how well we are doing along the path of practice by examining our pre-existing afflictions.
Finally, I will conclude here with the prayer:
From now on until I arrive at the heart of enlightenment,
May I always achieve noble rebirths, be intelligent and have no pride,
Have great compassion and possess reverence to the Gurus,
And may I by any means abide by the Vajrayana of the Glorious Teacher!
By Lopon Cheki Dorji
PMTC, NNI
