Fast results and Vajrayana

Phurpa Tashi Rinpoche

In the teachings of many Gurus and from books, we understand that the purpose of Dharma practice is to transform our own mind. Presently, our minds are controlled by habitual tendencies and afflictions, which leads to (negative) outcomes.  Through practice, these outcomes can be changed. 

We can check if there is any change in ourselves through our Dharma practice. By right, there should be some kind of improvement. However, such "improvements" do not come about just through practicing a few virtuous deeds for a short time.

If we add a strand of hair to the surface of a large object and ask someone what he sees, he will say that he sees the large object and not the extra strand of hair added.  Why does this person not see the hair?  Because it is too small compared to the large object. It does not stand out from the large object, so this person only notices the large object.

Similarly, since countless lives, our accumulations of habits and afflictions are enormously heavy.  It is quite difficult for positive noticeable changes to occur within a short time of practice.

If we calculate the length of time required for accomplishment in the three vehicles; in the Hinayana, countless eons are required for the practitioner of Hinayana capacity to attain liberation. "Countless" refers to a large number that is indefinite.

How long is an eon? This planet goes through the four phases of creation, abiding, destruction and voidness.  Each phase lasts for 20 small eons. From the beginning of life on our planet till the end of all life is a period of about 20 small eons (phase of abiding). The four phases of creation, abiding, destruction and voidness take place over 80 small eons which amounts to one asāṃkhya eon. 

Think of how long this means.  The time between the beginning of life till the end of all life on our planet is probably equivalent to billions or trillions of years. 

The Hinayana practitioner who needs to counter his own habits and afflictions takes countless eons to gain liberation while the Mahayana practitioner takes three asāṃkhya eons to gain Buddhahood. The Vajrayana practitioner of the highest capacity attains liberation immediately; the middling capacity takes 6 months to 2 years to attain liberation; the lowest capacity can attain liberation within one life.

If these practitioners need such a long time to attain liberation, how can we expect to have improvements from just a little practice? This does not mean that the practices have no merits.  Compared to the immensity of our accumulation of karma and afflictions, the power of our practice is meager, thus it does not produce an obvious change within a short time. 

Of course, karma is infallible and our virtuous deeds will create merits. But we should not see liberation as something to be achieved quickly.

To examine it further, if we look at our own practice, are you sure your practice is considered Vajrayana? For instance, you may call yourself a Vajrayana practitioner, but if your methods are basically those of the Hinayana and Mahayana vehicles, expecting to see the swift results of Vajrayana appearing in a short time of practice is just wishful thinking.  Because you should remember that even the Mahayana vehicle takes three asāṃkhya eons to attain Buddhahood.

We might say we are practicing the Vajrayana methods, and we might say that although we are probably not of the highest capacity, we might be at least of the middling capacity of a Vajrayana practitioner. You might then conclude that even if you can't see any results in 6 months to 2 years, you should at least get some results from your practice in a slightly longer period of time.

But we must first check what the characteristics of Vajrayana practice are? Does it mean to follow a Vajrayana teacher, sometimes chatting with them, sometimes receiving some Dharma teachings from them, holding some Vajrayana-related books and reciting some mantras or sadhanas related to the Vajrayana? Do you really think this is Vajrayana practice? Far from it, very far from it.

We have discussed the differences between Sutrayana and Vajrayana before. There are four main characteristics that distinguish the Vajrayana: (1) The view is undeluded; (2) Many skilful means; (3) Effortless conduct (4) Capacity is of the highest (relative to other vehicles). 

If we leave aside the first three characteristics and discuss the capacity of the practitioner. The reason for not being of the highest or middling capacity is due to the heavy karma and afflictions of the practitioner.  Therefore, the sign of being a practitioner of low capacity is heavy afflictions and karma. 

When renunciation, Bodhichitta and faith is very strong, this is the sign of a practitioner of the highest capacity.  Ask yourself how strong your faith is. Since your entry into Buddhism till now, no matter how many lineages and teachers you have followed, how strong and stable has your faith been in your teachers? Have you given rise to any very negative views of the lineage or teacher? So much so that your mind is sometimes unable to suppress these negative thoughts?

In many cases, your faith is always wavering between strong and weak. You may even feel that your faith very easily evaporates in the face of the slightest difficulty. When you are at ease and peaceful, faith is present, but when you are having a little trouble, you can't even be sure of keeping that faith.

With such levels of faith, can you consider yourself a Vajrayana practitioner?

Some might think, I have just started practicing Vajrayana and do not possess the conditions of a Vajrayana practitioner. Therefore, to create these conditions, I need to create more virtues and merits.

We need to understand that Vajrayana is a path based on "fruition" (as opposed to "cause" in the Sutrayana).  This means that Vajrayana has to be practiced on the basis of a certain depth of their mental state or level of insight before it can be considered the view of Vajrayana.  Anything below that level has to be complemented by other virtues or methods (from the lower vehicles)— a stage which most of us are at mostly.

We may think that we have entered the Vajrayana, but the faith required in Vajrayana is very solid and stable.  We need to first create the conditions for such a deep faith by using methods of the lower vehicles. At this point, considering yourself a genuine Vajrayana practitioner is too premature; your qualifications are too inadequate.