Month: July 2004 Page 4 of 6

Isn’t Light a metaphor for Wisdom, rather than Devotion?

I thought it was interesting to reflect on why devotion was likened to the light in this metaphor. Common metaphors for devotion are in terms of energy to empower something, in terms of receptivity, or openness to the teachings.

So why is devotion likened to light here?

Stand before the mirror

In the metaphor, one brings oneself into relation with the guru, so one stands before the mirror which allows us to see ourselves. It seems that the metaphor is saying that you can be with the guru as much as you want, but without devotion you will not learn anything, not develop realisation – you can stand in front of the mirror as long as you like, but without light you will not see your reflection.

So, devotion is what enables the relationship to work, as a skilful means or method of the path. So why is that? Why does devotion enable this you to see yourself, and enable the guru-student relationship to work?

Perhaps it’s because without devotion, all you see in the mirror of the guru are the reflections of your own ignorance, your own egoistic projections. Without devotion, when you view the guru, you can judge the guru in worldly terms – I like this, I don’t like that about him/her, and then you don’t see yourself, you don’t see into the nature of your mind at all. You just keep perpetuating your ignorant misperceptions.

Woman before the Mirror painting (detail) by Frans van Mieris the Elder

Devotion and openness

But with devotion, with an openness to the wisdom of the guru, then one can lay aside one’s ego to a degree, and the light of devotion can penetrate the darkness of ignorance, and allow the mirror to really function. So in the relationship with the guru, you start to see yourself as you really are, rather than just the judgements and projections of ignorance.

Well, that’s how devotion being likened to light in the metaphor makes sense to me. It’s interesting how different people see different things in the metaphor, as your own reflections make clear. It’s as though the metaphor also acts as a mirror reflecting back our own understanding to us, each differently.

very best wishes in the Dharma

A Beautiful Guru Student Relationship Metaphor – Guru is the Mirror

By Chodpa

On 14/07/2004

In Vajrayana

In response to a reply saying that:

The dust does not come from teacher – it means it comes from you; which means the mirror itself – more exactly its ability to reflect, is part of your mind, not something “outer”.

Absolutely! The guru is the mirror with which you are able to see your mind. His or her being and actions provide the means with which you can see clearly your mind. And of course, in a sense, the guru is your mind – the guru’s appearance arises in your mind. The guru can only arise in the context of your mind. In that sense, the guru’s mind and your own are inseparable. There is no guru outside of your mind.

Nevertheless, in terms of skilful means, I think the metaphor is pointing out that the interaction with a guru can be a much more powerful means of development than relying on your own efforts alone. That’s the key to Vajrayana method.

In that sense, “approaching the mirror” is not really a physical movement, but more like turning your devotion towards Teacher …

Yes indeed, but perhaps more accurately to say that the process is one of turning your awareness towards the guru. At this stage of the metaphor, the turning towards the guru (turning towards the mirror) is that of bringing awareness to the relationship with the guru.

We always have devotion – but to what?

we always have devotion to some cause, or causes, or to something we think, or do, or desire – that is how we got caught into karmic circle. but we can use this quality of our mind – devotion – and turn towards our true nature directly…what do you think ?

That’s a really nice observation:-)

And it’s interesting that the root of devotion is the same root that entangles us in samsara – that of desire. In a sense, the same energy, directed towards different objects. The same attractedness, or fascination.

But perhaps devotion differs in one respect from other manifestations of desire? Desire is a wanting to possess something, to bring it into oneself, in a desire to gain lasting happiness. But devotion is in one sense a giving. It’s love turned towards an object which is somehow higher or more realised than oneself. And that sort of love has quite a nature of giving, rather than taking ….

Dorje Chang Thung

Is the “Dorje Chang Thung” prayer the proper name for what I know as the short invocation of blessing of Mahamudra Lineage?

Dorje Chang Thung is the traditional Tibetan name for the prayer. It’s taught in two ways. Firstly as a devotional song, which is a beautiful supplication to our lineage fathers. But it’s also used as a meditation, which goes through the four key stages with its four main sections. These four sections correspond to the Four Ordinary Foundations (Four thoughts which turn the mind), the Four Special Foundations (Ngondro), Shamata, and Vipassana. As such, it’s a complete path, and the meditation on it can be profound indeed.

best wishes to you

Mantras, Relative and Ultimate Truth – Views

By Chodpa

On 14/07/2004

In Vajrayana

Hi, many thanks for your considered response. I certainly agree with you on the role of words in teachings as skilful means which are used like fingers pointing to the moon – in order to get us to directly perceive that which cannot be captured by words alone.

However, I would take issue with an analysis of someone’s explanation of a teaching, which attempts to point to the contradictions or even wrong views contained in an explanation – with the comparison with a rather pointless process of analysis for analysis sake.

All Buddhist traditions including the Kagyu lineage have employed reason as a tool to support the practice of meditation. All Buddhist paths function in terms of the Three Wisdoms of Listening (Reading/Study), Refection (including analysis) and Wisdom (direct perception).

The role of views

We all have views, and those views act as glasses which stand between ‘us’ and our ‘seeing’, as it were. We percieve through our views, in a manner of speaking. So to check up on those views, and see if they are views which are in accordance with those which the noble ones use to communicate their realisations would appear to be a most worthwhile endevour. Cutting short the second of the wisdoms (reflection and analysis) prematurely will surely only result in continuing to look in the wrong direction whilst meditating ….. will it not?

Views can be refined from two directions, hand in hand – from the point of view of direct perception, from meditation experience, and from the point of view of reflection on the teachings and analysis of one’s conceptual understanding. One without the other would be a real tough way to try to proceed!

So whilst concurring with your wonderful description of the various means which can induce awakening, I’d wish to caution against potentially undervaluing the role of reflection and analysis as an important tool for the Kagyu practitioner.

with very best wishes to you in the Dharma

a Dzogchen / Mahamudra blog