What we presently call Buddhism arose out of India; the Buddha Shakyamuni originally taught there and his dharma teachings spread from there. Later on in history, it was possible for the Buddha’s teaching to arrive in Tibet. This was due to inviting skillful translators, teachers and other accomplished beings who made it possible to translate all of the Buddha’s original words and teachings into the Tibetan language. Likewise, all the commentaries (which explained the dharma) available at the time, authored by Indian masters, were translated into Tibetan. Over time, even the great scholars and accomplished yogis of Tibet wrote commentaries on the basis of the Buddha’s words as recorded in the scriptures.

Through these efforts, all the teachings of the Buddha Shakyamuni which include the view, the path of meditation and the fruition of realization spread and disseminated. This enabled Buddhist to practice the spoken words of the Buddha.

In 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. One learns about the pure dharma, and afterward deeply contemplates its meaning and understands it. This is accomplished through years of meticulous study, so that an extensive understanding is acquired. Through this method, confidence is developed in the dharma. The practitioner uses one’s own intelligence and discernment to recognize the right and accurate path; a certainty and confidence unfolds which allows us to gradually meditate, and then integrate the teachings into our own experience.

The other possible way is to have deep conviction in the most important points of the dharma; one understands and follows the basic teachings of the Buddha without failure. This means one is not ignorant, as one must understand the teachings accurately. However, the practitioner does not go too deeply into study and contemplation regarding the teachings. Instead, one has confidence and turns towards meditation practice. It is then through meditation practice and actual experience that one develops all the inner understanding and knowledge of the dharma.

Now, what is the connection or commonality that these two specific ways to practice, from which we choose between, have? They both aim at enabling the practitioner to understand the Buddhist view of the world and reality; this view is that the mind should react properly and develop true awareness. Even when studying, one is not attached to the mere words themselves.

The Buddha said, “Do not be attached to the words themselves, but trust and understand the (true, inner) meaning.”

So, the practitioner must first accomplish this state of awareness; if one is not aware then nothing can possibly be accomplished in practice. For example, the first main insight gained by a Buddhist on the path is that worldly life and goals do not guide one to anything ultimately; they have no real meaning. However, if one has no awareness or mindfulness, one is just stuck on the words of this insight; one does not have any experience to understand the meaning of it. Then, this profound insight about the selfless nature of worldly life will not be integrated into one’s own experience. It becomes useless.

Therefore, one must hold onto this awareness for more than a fleeting moment. Once this awareness about the world is integrated into one’s own experience, then whenever a positive or negative situation (or action) arises, one will react properly. One will recognize the truth behind such an action. Awareness is helpful to still all the disturbing emotions, it is the basis for all practice and good-doing.

In Tibetan, we say meditation is not merely just sitting down, it is not just “meditation.” This sounds like a wordplay, but it simply means that meditation is not just this; true meditation is to be accustomed or more closely aware of the truth, to be aware throughout one’s entire experience.

When we practice meditation, one can focus the mind on different objects. But, this is not really the goal of meditation. The point is what develops out of this single-pointed concentration of the mind, which is the basis of awareness integrated into our own experience.

So, meditation is not only just a phase of sitting down and meditating, it is really about using awareness everyday, every moment. Usually our awareness is disturbed and becomes uncontrolled due to distractions created by the five sense organs. But once awareness is there, distraction cannot be spoken of. True meditation is not merely sitting or concentrating on something special, that is just the method to develop the real practice of holding onto awareness.

Once this true meditation is there, one realizes that out of our mind (or consciousness) a continuous stream of thoughts emerge. This fact and thought-process alone demonstrates that the mind’s true nature is emptiness and clarity. Through awareness, one comes to carefully study the consciousness and see directly that it is emptiness; one cannot find it or hold on any aspect or thought! Through awareness, one sees the different thoughts going and coming, one recognizes the clarity of the mind this way. Emptiness and clarity are the clear aspects of the mind or consciousness

If there is this clarity and emptiness, there should not be any fault in the mind. But, then, how does confusion arise? Confusion is when one does not know or understand what the clear aspect of the mind is about. One runs after thoughts and tries to possess them, one attempts to describe the mind with words and expressions, and gets stuck on ideas and beliefs; this is what brings forth real confusion!

Awareness must then be 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 understanding? First we study, and then contemplate the teachings, and then meditate; we rely on these methods to accomplish our task of gaining true awareness.

However, this entire task of gaining awareness has preconditions. To develop this sort of wisdom, one needs a spiritual friend. The need for a spiritual friend has different meanings within the Three Vehicles (yanas) of Buddhism; the role of the spiritual friend is different for the various lineages and vehicles of Buddhism.

In the Hinayana, or lesser vehicle which aims for the self to be freed from suffering, the spiritual friend is a good friend who shows you the teachings and starts the process of understanding.

In the Mahayana, or greater vehicle which aims for the self and others to be freed from suffering, the spiritual friend is a very special person. In the Mahayana, the spiritual friend should not just merely understand the words; he or she should have integrated the teachings into his life. For Mahayana practitioners, the spiritual friend should be at least a Bodhisattva, a noble being who can be a role model in every situation.

In the Vajrayana, or vehicle of expedient means of tantra, the spiritual friend is even more important, he or she is seen as the Buddha himself. One does not just simply see the spiritual friend as the Buddha, but develops deep respect and devotion, and treats him like he really is the Buddha.

The spiritual friend then does not just repeat the words of the Buddhadharma. He guides the practitioner through all his appearances, words and expressions. This is really what a Lama, or Guru in Sanskrit, is.

A Root Guru in particular is more than just a spiritual friend then, there is a difference because with a root guru there is a genuine close communication which transcends mere words. There are many people who explain the dharma only with words, they use many, many words. Sometimes even though they use many words, the dharma becomes less and less clear, and one’s meditation does not improve.

But the root guru uses both words and the whole environment to express the Buddhadharma; his entire expression influences the practitioner. So, one can effectively include the teachings into one’s life and the practitioner can be guided to recognize the true nature of the mind, the clear aspect of the mind. It is important to know that the root guru is the one who enables the practitioner to see the nature of the mind. That is why one must develop a genuine relationship with a root guru.

In the beginning of such a relationship, the practitioner should develop a deep sense of devotion and respect towards all his actions. His actions guide our mind to understanding and to a positive state; his actions liberate our consciousness and we, knowing this, have a deep trust that all aspects of his actions are there to guide us the right way.

One must not simply have trust in the root guru as a thought, this must spontaneously arise from inside oneself. Devotion is not imagined! It never changes, it is stable, it stays within you. Once this is developed, there is a true sense of devotion and confidence that arises spontaneously. One understands that the Root Guru and the Buddha Shakyamuni are not different, one does not serve the two of them differently.

Teaching delivered in Frankfurt, Germany transcribed and edited 2002: Simhanada