There are different schools of Buddhist practice, but all traditions focus on the Four Noble Truths and the Eightfold Path in order to achieve liberation from the cycle of rebirth. Mahayana Buddhism particularly emphasizes the attainment of enlightenment for the sake of all beings. Compassion and love for others represent the selfless, altruistic attitude that is paramount if you are to reach enlightenment.
THE FOUR NOBLE TRUTHS
1 All conditioned existence is suffering.
2 The causes of suffering arise from the afflictive emotions in our minds (attachment, anger, and ignorance).
3 There is a state in which all suffering has ceased.
4 The way to cease all suffering is to follow the Eightfold Path.
THE EIGHTFOLD PATH
1 Having the right understanding
2 Having the right aspiration
3 Having the right speech
4 Having the right conduct
5 Having the right livelihood
6 Making the right effort
7 Developing mindfulness
8 Developing concentration.
Today Buddhists of all traditions strive to keep Buddha’s teachings uncorrupt and true to the original texts. Tibetan Buddhists are especially mindful that the words of Buddha can be traced back to their original source, since they have been carefully passed on from one realized master to another over hundreds and thousands of years. It is for this reason that teachings given by highly realized beings, such as the high lamas of Tibet or the master abbots of Buddhist temples in China, are considered so valuable. Like a bright lamp guiding us on a dark night, Buddha’s words hold out the promise of permanent happiness and eternal bliss.
For many centuries, sacred texts containing the secret teachings of Buddha were carefully preserved in Tibet. The country and its beliefs were protected by high mountains, and the Buddhism of Tibet – the Mahayana and Vajrayana schools, which hold out the promise of enlightenment within a single lifetime – florished. The invasion of Tibet by China in 1959 forced the Dalai Lama to flee the Land of Snows. Many high lamas followed him into exile, bringing with them precious teachings, valued lineages, and secret rituals and practices, which they are now sharing with the people of the world.
From the reincarnated high lamas – living buddhas and yogis – we can learn the meditations that will bring the highest purpose into our lives. We can learn to meditate on the Lam-Rim: the graduated path to enlightenment, the step-by-step way to attaining a peaceful and contented heart. But such a heart does not emerge suddenly. It comes from deep understanding, contentment, and genuine love, caused by overcoming greed, hostility, and ignorance. If you are to make spiritual commitment the center of your life, painstaking determination is required.
Transforming our rough, materialistic, and self-cherishing minds into the gentle and immeasurably kind heart of compassion is a long and winding road. For in truth we are embarking on the spiritual path to become saints and sages. We are, in effect, seeking the perfection of wisdom. Buddha knows that it is a hard journey. He has been through the process, so he sends emanations in earthly form to guide us, teach us, pick us up, and occasionally hold our hand.
Prayer flags hung in the wind adorn Buddhist monasteries. The flags send blessing energy in all ten directions, bringing purification and dissolving life’s obstacles.
Seeking the Buddha’s emanation: the guru
The Buddha sends the guru to us when we are ready. The guru is the emanation of Buddha’s omniscient mind and, as we get closer to such emanations (be they humble monks, holy yogis, or recognized reincarnations of highly realized lamas of some past era), we become less obscured. We start to see the clear light that opens windows on the real nature of existence. We shed our ignorance and take on the wisdom that understands this true nature.
The guru is the most vital part of our spiritual journey, for without a guide we may get lost or lose sight of the essence of compassion and wisdom. The spiritual journey promises blissful enlightenment at the end, but it is not without its perils. At each step it is easy to fall into a lower-realm rebirth, unless you have the guiding hand of a truly compassionate teacher whose love and motivation are completely pure. There is no way of telling how long a time we each have; the only certain thing is that one day we will all die. Death can strike at any time, anywhere.
Much has been written about finding a guru, and the adage that “when you are ready, a guru will materialize” has proven true for many students and disciples with whom I have had the good fortune to converse. I discovered that each had his or her own extraordinary story of the moment when they made the connection and knew they had met their spiritual teacher. It is very special when you connect with a guru with whom you have complete affinity. When this happens, it becomes natural to develop a clear faith in your guru, and eventually to see his teachings and advice as that of the Buddha himself. It is this latter realization that creates a powerful reverence for him deep inside you and enables your guru to lead you along the path from one level to the next, until you reach enlightenment.
But seeking a guru (or what Tibetan Buddhists refer to as a lama) is not to be taken lightly. When you find one and take refuge with him, your whole life will change. Your value systems and attitude will undergo a major shift of emphasis. You will not be unaffected, whomever you follow, so it is vital to follow someone who will be exceptionally good for your spiritual progress. You must never compromise on the perfect quality of the one who will be guiding you and once the connection has been made, you must honor it with integrity.
Rinpoche explained to me that we often refer to the historical Buddha as Guru Shakyamuni Buddha. The word “guru” here describes Buddha’s omniscient holy mind, which works for us, guiding us from suffering. We get close to his holy mind by taking “refuge” in perfectly qualified gurus.
THE TEN QUALITIES OF A HIGH LAMA
The Mahayana Sutra, Maitreya’s Abhisamayalamkara, describes these ten qualities that a Mahayana teacher should possess.
1 A mind subdued: through the higher training of morality
2 A mind pacified: through the higher training of concentration
3 A mind thoroughly pacified: through the higher training of wisdom
4 More qualities than the disciple
5 Perseverance: in working for others
6 A wealth of scriptural knowledge: oral transmission and study
7 A realization of emptiness according to the view of the Prasangika school
8 Skill in teaching: according to the different levels of the disciples
9 Love: for all beings in general and the disciples in particular
