Finding a Path

Is Buddhism for me?

All human beings are alike in that we want happiness, peace of mind and security for ourselves and those we love; even animals are the same. There are many different religions but each of them teaches methods for achieving these states, not just during our present lifetimes but also after we die. Religious tenets vary, but these aims are constant.

In the West we have a tendency to adopt a mix and match approach to religion. This is fine, provided it brings us mental calm and emotional stability. If not, it is probably better to stick to the religion or philosophy with which, after thoughtful exploration, we feel most at home. If Westerners feel especially drawn to Buddhism, it is most important that they gain a full and accurate understanding of all aspects of the teachings.

The Truth of the Path

But the Buddha did not teach just theory; the Buddha taught practicalities. The Buddhist Path is a practical course of instruction, like a road map, which sets out the graduated stages of the way in which we can attain realisation in order to put an end to suffering for ourselves and others. Each area of Buddhist study and practice has a desired outcome, so if we address them with a sincere heart, realisations of the Buddhist path will naturally arise.

As a result, we will begin to notice positive changes in our lives and our experience will become more contented and meaningful. Following in the footsteps of all the great masters who have traveled the path before us, we can be sure of reaching our goal. As beginners, at best our understanding can be only superficial. We need steady contemplation on, and practice of the principles involved to reach deeper understanding. Then, step by step, with sustained and correctly focused effort, we can develop the wisdom of the Buddhist path within our own minds.

Three Turnings of the Wheel of Dharma

Because such a wide cross section of people came to the Buddha to receive and practise his teachings, the Buddha gave a range of spiritual instructions, suitable for his hearers’ differing temperaments and intellectual abilities. The three cycles of the Buddha’s teachings are known as the Three Turnings of the Wheel of Dharma and represent the three main Buddhist traditions. Beginners should decide for themselves which approach suits them best.

The First Turning of the Wheel of Dharma

These teachings form the basis for the Hinayana (or Theravada) tradition, which emphasises morality, renunciation and concentration. The goal of Hinayana practitioners is individual liberation from the sufferings of samsara. Hinayana teachings are widespread in South East Asia - Sri Lanka, Myanmar (Burma), Thailand, Cambodia, Vietnam, and Laos.

The Second Turning of the Wheel of Dharma

These teachings are known as the Mahayana, or the Vehicle of the Bodhisattvas. The aim of Mahayana practice is to achieve Buddhahood with the aspiration of liberating all sentient beings from samsara. The Mahayana teachings stress the development of bodhicitta(compassion) as motivation for Buddhist study and practice. Mahayana teachings are mainly followed in Tibet, China, South Korea and Japan.

The Third Turning of the Wheel of Dharma

These teachings comprise the Vajrayana, or Secret Mantrayana. In his lifetime, the Buddha himself taught the Secret Mantrayana to only a few students, but he foretold that the tantric tradition would be spread later by other enlightened beings, such as the master Padmasambhava. The Vajrayana (tantric) tradition in now practised mainly in Tibet, Mongolia and, increasingly, in the West. 

The Vajrayana Path

Padmasambhava, the tantric master Tibetans call Guru Rinpoche, the second Buddha, brought Buddha Sakyamuni’s teachings to Tibet from India, early in the 9^th century CE. Guru Rinpoche himself taught that the Vajrayana would prove especially powerful and effective for individuals living in turbulent times, when people tend to be overwhelmed by strong emotions. For this reason, many Buddhist teachers now feel it is appropriate to introduce these teachings to the West, as the Vajrayana is particularly flexible and useful for practice in situations like those in which Westerners are currently suffering.

Finding a Teacher

In Tibetan Buddhism the relationship with the teacher (lama) is crucial, and the unique nature of the relationship between a Buddhist teacher and his/her followers may be difficult for some Westerners to understand. In the West we sometimes read news stories about charlatans who set themselves up as spiritual teachers, even inventing so-called religions in order to exploit their followers. Westerners are therefore rightly wary of trusting any teacher with their physical, emotional and spiritual welfare. It is important for us to understand that an authentic Tibetan Buddhist teacher would never ask a student to suspend his or her rational judgement, to accept without questioning, to have blind faith in anything or anybody, or do anything the student does not feel is right. Engagement in Buddhist study and practice never requires abandoning our common sense which, on a basic level, is the foundation of wisdom.

The Importance of Lineage in Tibetan Buddhism

In a Buddhist context ‘lineage’ means that each teaching, each practice in contemplation and meditation and training the mind to achieve realisation, has been passed down from Sakyamuni Buddha himself, through an unbroken succession of realised masters, to the present day. 

It is not disrespectful to suggest that, for a Western student, examining a teacher’s lineage may be likened to reading the terms and conditions of an insurance policy. Establishing a teacher’s qualifications and lineage means that not only are we confident in entrusting our welfare to the lama, but the teachings we receive are true and authentic, and the practices we are given are not only extremely effective, but also safe and will not cause us any physical, emotional or spiritual harm.

Read about the Dzogchen Masters

Read about the Dzogchen Lineage of Great Perfection

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