The Fifth Chapter of
the commentary on
The Great Perfection:
The Nature Of Mind, The Easer Of Weariness
called the Great Chariot

OM AH GURU BANZA-DHARA WAGINDA SUMATI SHASANA DHARA SAMUDRA SHRI BARA SABA SIDDHI HUM HUM


(His Holiness the Fourteenth Dalai Lama Mantra)

 

Chapter Five:

Relying on the Spiritual Friend

By the four ordinary preliminaries, one's continuum of mind has been made workable, and by the explanation of the qualities of our enlightened family, the gotra, joy has been produced. Now there is the fifth chapter on the spiritual friend, the one who properly teaches their meaning.

Here there are six sections:

· A. Fully relating to the one who teaches the path without error

· B. The source of all truth and goodness

· C. The instruction to rely on the holy ones and abandon what is evil

· D. Avoiding those to be avoided, with those associated with them

· E. Knowing what to accept and reject, and how siddhi is to be received

· F. The dedication of the merit of the situation

 

A. Fully relating to the one who teaches the path without error

Now there is the teaching of the characteristics of the spiritual friend who teaches the way of doing what has just been explained:

 

Thus the unerring cause and effect of the excellent path
Arises from relating to the holy ones.

Knowing Dharma and adharma, and wholesome and unwholesome, comes from relying on the spiritual friend, or in Sanskrit kalyana mitra. The Sutra of the Display of Noble Ones says:

Kye, O son of noble family, by you the spiritual friend should be pleased. Since he completely knows the collections of merit and non-merit, when there is samsara, he completely clears away its causes.

(i.e. THE GURU (from external to internal; from gross appearance to very subtle nature):

The guru here refers to four different aspects of the guru.

· The first is the guru of the lineage, who is an individual or a person. The reason one needs to rely upon another person who can function as a teacher or guru, and who holds an authentic lineage, is that, whereas in the case of mundane activities there are no doubt some things that one can figure out on one’s own, in the case of the samádhis of shamatha and vipashyana, which are beyond the conventions of this world, one definitely needs the authoritative instruction of an individual with experience of these things. Therefore, one needs to rely upon a personal teacher or root guru. This root guru must hold an unbroken lineage of practical experience passed from one experienced individual to another. In short, the basic instructions of meditation cannot be gained simply through reading books, or [by figuring it out by oneself, or from unqualified teachers without authentic lineage.]
 

· However, while relying upon the root guru, the personal guru who holds the lineage, one comes also to rely upon the second guru, which is the dictates of the Sugatas, or the teachings of the Buddha [and other realized beings]. While one bases one’s practice upon the oral instructions of one’s root guru, one augments this by studying the teachings of the Buddha, the commentaries on his teachings by the great mahasiddhas, and the texts of instruction of the lineage of practice and accomplishment. Through augmenting the oral instructions of one’s guru in this way, one clarifies and reinforces them by relying upon the written teachings of other Buddhas and bodhisattvas. It is therefore important to actively pursue the study of dharma texts. In this connection, people often ask, "Which of the many books that there are should we read?" You should principally study texts that talk about the practice of meditation, especially those that come from a lineage of experiential instruction and unbroken transmission of experience. Through doing this you will both clarify the instructions that you have previously received, so that things that you may not have understood will become clear to you, and also you will remind yourself of aspects of the teachings or instructions that you may have forgotten. Therefore, the second type of guru is the dictates of the Sugatas.
    With regard to this type of study, which is reliance upon the second aspect of the guru, if one studies out of mere curiosity, the desire to know more and more about dharma, then this is, in general, okay, but it is not really the appropriate approach to study for a meditator. In general, the way in which a practitioner should study is to search for instructions that will remedy specific problems one is experiencing with meditation. If one’s meditation is afflicted by lack of clarity, one should look for and study that which will enhance the clarity of one’s meditation. If one’s meditation is afflicted by lack of stability, one should look for and study that which will enhance the stability of one’s meditation. If one feels that one lacks faith and devotion, one should look for and study methods that will help to generate further faith and devotion. If one feels that one lacks adequate revulsion, one should look for and study that which will generate further revulsion. You study in order to improve your practice, not in order to acquire knowledge that you can then repeat to others, or use as a basis for debate with others. In short, if you study in order to learn more about how to practice properly, then there will be great benefit in it. That is the proper reliance upon the second aspect of the guru, which is the dictates of the Sugatas.
 

· The third aspect of the guru is the guru of dharmata or absolute truth. This is what one comes to realize through relying upon the first two aspects of the guru. Through the oral instructions of one’s personal guru and the information one acquires from the guru, which are the teachings of Buddhas and bodhisattvas, one comes to be able to realize the nature of things or dharmata. This nature of things, which can be realized and which are to be realized, is this third aspect of the guru. In general, it can be called dharmata, the nature of all things, or in the specific context of Mahamudra, the nature of the mind itself. In any case, this, which is to be realized, is the third aspect of the guru, the absolute guru of dharmata.
 

· The fourth guru is the sign guru of appearances or experiences, which is the arising of what appears to you as signs or indications of dharma. By appearances or experiences we mean, first of all, those things which appear to us as external objects - visible forms, sounds, smells, tastes and tactile sensations - all of which are, in absolute truth, emptiness, but which nevertheless appear un-impededly as relative truths. By appearances and experiences we also mean the thoughts that arise in your mind: thoughts of pleasure and displeasure, of suffering and joy, and so on. This unimpeded variety of internal thoughts and external appearances is what is referred to as appearances or experience. Appearances in themselves, because they demonstrate the nature of things, are always a sign or an indication of that nature, and are therefore called the sign guru of appearances. Of course, if you fixate on appearances, then these appearances become a condition that casts you further into samsara. But if you look at them in a different way, without fixation, then appearances themselves become the guru, because the impermanence of appearances is a reminder of impermanence. And the emptiness of appearances is an indication of emptiness. Appearances and their change and their variety can inspire devotion and so on. It is not the case that appearances in and of themselves teach you dharma per se; they rather demonstrate it, or embody it. Therefore, if you understand appearances, if you recognize them to be as they are, then they are always signs of dharma, signs of the illusory nature of appearances, signs of the dreamlike nature of things, and so on. Therefore, the recognition of appearances is the fourth guru, the sign guru of appearances.

-- "A Remarkably Extensive and Detailed Approach to Looking at the Mind - The Very Venerable Khenchen Thrangu Rinpoche" Osel Issue 11)

This is like the prostration to the four aspects (four kayas) of the Guru in the Guru Puja (III):

· Prostration to the Guru as Nirmanakaya (as one of the other Emanation Bodies visible by the disciples) 


We prostrate at your feet, O holy Refuge-Protectors.
You are the pristine awareness of all infinite Buddhas
Playing the role of a saffron-robed monk
As a supreme skillful means to appear in whichever way suits your disciples.

· Prostration to the Guru as Sambhogakaya (as the Enjoyment Body) 


We prostrate at your lotus feet, O Vajradhara-Gurus,
Your jewel-like bodies, through compassion,
Bestow in an instant even the supreme attainment
Of the Three Bodies, the sphere of Great Bliss.

· Prostration to the Guru as Dharmakaya (Truth Body / the Definitive Guru) 


We prostrate at your feet, O venerable Gurus,
Sole source of benefit and bliss without exception.
You eliminate the root of all faults and their instincts.
And are a treasury of myriad jewel-like qualities.

· Prostration to the Guru as the Manifestation of the Triple Gem (as the synthesis of all Three Jewels; the fourth body) 


We prostrate to you, O benevolent Gurus.
You are in reality all Buddhas,
Teachers of all, including the gods;
The source of eighty-four thousand pure Dharmas,
You tower above the whole host of Aryas.

· Prostration to the Guru as the Manifestation of all the Buddhas of the Ten Directions (as the lineage Gurus and the Three Jewels: the supreme bodhicitta; the fourth body


With faith, esteem and a sea of lyric praise,
Manifesting with bodies as many as the atoms of the world.
We prostrate to you, the Gurus of the three times and ten directions,
To the Three Supreme Jewels and to all who are worthy of homage.

This is also like "The Four Offerings" in Guru Puja (IV) and the Four Empowerments

 Outer Offerings and the five sense objects (related to the Emanation Body)

The outer Offerings are made in association with the vase empowerment. When we receive a High Yoga Tantra empowerment, the Vajra Master grants four separate empowerments: the vase empowerment, the secret empowerment, the wisdom-mudra empowerment, the secret empowerment. The vase empowerment is so called because it is granted by means of certain rituals associated with a vase. During this empowerment, the Vajra Master emanates from his heart goddesses who bestow the empowerment and thereby help the disciple to overcome ordinary appearances. When we make the outer offerings, we also emanate offering goddesses from our heart, and this practice also helps us to overcome ordinary appearances. Therefore the outer offerings and the vase empowerment are said to be similar in terms of both method and result. These objects have already been set out on the shrine and blessed as part of the preliminary practices. After they have been blessed, we develop three recognitions:

1. Their nature is the exalted wisdom of bliss and emptiness,

2. They appear in the aspect of the individual offering substances,

3. And they function as objects of enjoyment of the six senses to generate a special wisdom of bliss and emptiness in whoever experiences them

We should make offering while recognizing that the three spheres of offering - the person making the offering, the offering itself, and the recipient of the offering - are all empty of inherent existence. When we make offerings in Highest Yoga Tantra practices, we go one stage further and regard the offerings as manifestations of bliss and emptiness - they are inseparable. We should imagine all our offerings to be vast and extensive.


O Refuge-Protectors, O venerable Gurus, together with your entourage,
We present you with oceans of clouds of various offerings.

From expansive well-fashioned vessels, radiant and precious,
Flow gently forth four streams of purifying nectars.

Beautiful flowers and trees in blossom with bouquets and garlands
Exquisitely arranged fill the earth and sky.

The heavens billow with blue summer clouds
Of lazulite smoke from sweet fragrant incense.

Light from suns and moons, glittering jewels
And scores of flaming lamps frolicking joyfully.
Dispel the darkness of a thousand million billion worlds.

Vast seas of scented waters imbued with the fragrances
Of saffron, sandalwood and camphor swirl out to the horizons.

Delicacies of goods and men, drink and savories and feasts
With ingredients of a hundred flavors amass at Mount Meru.

Music from an endless variety of various instruments
Blends into a symphony filling the Three Realms.

Goddesses of outer and inner desirable objects,
Holding symbols of sight and sound,
Smell, taste and touch; pervade all directions.

To you, O Refuge-Protectors, treasures of compassion,
Eminent and supreme Field of Merit, we present with pure faith:
Mount Meru and the four continents a billion times over,
The seven precious royal emblems, the precious minor symbols and more,
Perfectly delightful environments and those dwelling within,
And a grand treasury of all wishes and wealth of gods and men.

To please you, O venerable Gurus, we offer these objects both actually arrayed and those envisioned
As a pleasure grove on the shore of a wish-granting sea:
It is strewn with thousand- Petalled lotuses captivating the hearts of all—
These are the offering objects arising from samsara and Nirvana's white virtues.
Everywhere is dotted with flowers—these are the virtues
Of the three gateways of ourselves and others, in this world and beyond.
It is diffused with the myriad fragrances of Samantabhadra offerings
And is laden with fruit—the three trainings, two stages and five paths.

Inner (mental) Offering (related to the Enjoyment Body)

Offerings are made in association with the secret empowerment of the Highest Yoga Tantra. During the secret empowerment, the Vajra Master gives the disciples nectar that is derived from the inner drops of the male and female Deities. ... In a similar fashion, the inner offering involves the transformation of ten substances - the five meats and the five nectars - into nectar, which is then offered to the holy beings. The inner offering is so called because the basis of the offering, the five meats and the five nectars, are inner substances, that is substances that are derived from the continuum of living beings. ... The five meats are called the "five hooks" and the five nectars are called the "five lamps" because they are the means for swiftly gathering and illuminating all the Highest Yoga Tantra attainments.

34.
We offer a libation of China tea the color of saffron,
Steeped in the glories of a hundred flavors, with a delicate bouquet
This—the five hooks, five lamps and so forth—
Is purified, transformed and increased into a sea of nectar.

Secret Offering (related to the Nature Truth Body)

Secret Offerings are made in association with the wisdom-mudra empowerment of the Highest Yoga Tantra. It involves offering a knowledge woman to Guru Vajradhara. 

35.
We offer even voluptuous, illusion-like consorts, a host of messenger Dakinis-
Born from place, from mantra and simultaneously born—
Having slender figures, aglow with the vibrance of youth
And skilled in the sixty-four arts of love.

Suchness Offering (related to the Wisdom Truth Body)

Suchness Offerings are made in association with the word empowerment of the Highest Yoga Tantra. Here Suchness means "emptiness", but what we are offering is the realization of ultimate bodhicitta, which is a mind of spontaneous great bliss mixed inseparably with emptiness.

36.
We offer you supreme ultimate Bodhicitta:
Beyond words, thought and expression; spontaneous and invisible;
The void sphere of all things, free from mental fabrications of true existence;
Unobstructed great pristine awareness simultaneous with Bliss.

In general, offerings can be categorized into four types: outer, inner, secret, and ultimate.

· Outer offerings are essentially the offering of whatever is beautiful and pleasant in the external world. What is being presented to the deity here are all things in the external world that are appropriate and beautiful. By making these offerings, you gather the accumulation of merit. 

  Therefore it says in the text, "By making these offerings to the deities, may we complete the two accumulations." The two accumulations are the conceptual accumulation of merit and the non-conceptual accumulation of wisdom. The making of the offerings themselves gathers or completes the conceptual accumulation of merit; when these offerings are made within the recognition of the ultimate unreality of the offerings, the offerer, and the act of offering - when there is recognition of the emptiness of the offerings, the emptiness of the offerer, and the emptiness of the act of offering - then the non-conceptual accumulation of wisdom is also completed.

  Finally the offerings are presented at the end of the stanza with the offering mantras that denote them. The word vajra at the beginning of the mantra indicates that the nature of the offering substances is emptiness. Then the individual offerings are named in order, and finally tra ti tsa, or pra ti cha, means individually to each. So to each of the deities the offerings are presented. 

· The inner offering is generally the offering of some kind of torma. Torma is referred to in this context as an inner offering because the offering of it is a way to increase your samádhi, your meditative absorption, which is an internal phenomenon. 

· The secret offering is the offering of the unity of bliss and emptiness, which is made in order to induce or stabilize this recognition in the practitioner. 

· In the same way, the ultimate offering, the offering of the recognition of the ultimate nature itself, is made in order to stabilize that recognition in the practitioner. 

-- The Medicine Buddha Sadhana, Very Venerable Khenchen Thrangu Rinpoche, Shenpen Osel

· The external offerings are incense, flowers, and so forth. 

· The inner offerings are amrita, camphor, and so forth. 

· The secret offerings are rejoicing, equanimity, supreme enlightenment and so forth. 

-- Chapter 6

This is also like "The Four Mandalas"

· We offer the outer mandala by visualizing the universe transformed into Pure Land. There are Long Mandala Offering, and various Short Mandala Offerings.


To you, O Refuge-Protectors, treasures of compassion,
Eminent and supreme Field of Merit, we present with pure faith:
Mount Meru and the four continents a billion times over,
The seven precious royal emblems, the precious minor symbols and more,
Perfectly delightful environments and those dwelling within,
And a grand treasury of all wishes and wealth of gods and men.

· To offer the inner mandala, we imagine that our body transforms into a Pure Land and then offer this to our Spiritual Guide.

· The secret and such-ness mandala are special to the Tantras. To offer these we must first generate our self as the Deity with a mind of great bliss mixed with emptiness. We then imagine that this inseparable union of bliss and emptiness transforms into a mandala in the usual aspect, and we offer this to our Spiritual Guide. Because the mandala is the nature of bliss it is a secret offering, and because it is the nature of emptiness it is a such-ness offering.

This is also like "Requesting by expressing the Guru's outer, inner, secret and such-ness qualities" in Guru Puja (VI)

His outer qualities


We make our requests to you, O compassionate Refuge-Protectors;
From an intricate lattice of mirage-like skillful means
Emblazoned with the Three Body Wheels of those Gone to bliss
You manifest in an ordinary guise to lead all beings.

His inner qualities (Internally his body is a temple.)


We make our requests to you, O supreme Gurus,
The essence of the Three Jewels of Refuge;
Your aggregates, elements, sensory bases and limbs
Are in nature the fathers, mothers, male and female Bodhisattvas,
And the wrathful protectors of the five Buddha-families.

His secret qualities (He is Vajradhara.)


We make our requests to you, O Protectors of Primordial Unity,
Foremost Holders of the Vajra, All-pervading Lords of hundreds of Buddha families:
Unfolding from the play of omniscient pristine awareness,
You are the quintessence of ten million mandala cycles.

His such-ness qualities (He is the Truth Body)


We make our requests to you Immaculate Samantabhadra, who are in reality ultimate Bodhicitta,
Free of beginning or end,
The nature of all things, pervading everything in motion and at rest,
Inseparable from simultaneous Bliss in play without obstruction.

Special One-Pointed Request (iv)


You are our Gurus; you are our Yidams; you are our Dakinis and Dharma Protectors.
From this moment until our Enlightenment, we need seek no refuge other than you.
In this life, the Bardo and all future lives,
Hold us with your hook of compassion.
Free us from samsara and Nirvana's fears, grant all attainments,
Be our unfailing friend and guard us from interferences  (Repeat three times)

All of this to point out again and again and again ... the need to purify body, speech, mind, and the three inseparable -- like the four stages of the path or four stages of purification of the mind -- by directly seeing the real nature of the three inseparable aspects of reality - of the three worlds:

· Physical, perceptible, desire realm (body -- the seven consciousnesses)

· Abstract, conceptual, symbolic, form realm (speech -- alayavijnana) -- as seen after the four Dhyanas

· Intuitive, formless realm (mind -- alaya) -- as seen after the formless Dhyanas

· And their inseparability, the Dharmadhatu, the transcendence of the duality body vs. mind (the ultimate realm, omniscience, Buddhahood)

The guru is seen as having done this fourfold purification (by seeing their real nature), and thus as a Buddha, or as manifestation of Buddha's activities. So we aspire to be like him.

I think this is also related to Nargarjuna’s tetralemma and the four extremes: 

· not existence, (not realism)

· not non-existence, (not idealism or nihilism)

· not both existence and non-existence, (not dualism)

· not neither existence nor non-existence. (not monism or oneness).

Non-duality is: not one, not two. Not difference or separated-ness, not identity or sameness.

About this purification: It is skillfully presented as a purification but the perfection of this purification is accomplished when one see the emptiness of the three: the one to purify, the sins to purify, the purification process. This is going beyond the duality defilements vs purification, beyond the duality samsara vs. Nirvana.)

 

B. The source of all truth and goodness

Thus the unerring cause and effect of the excellent path
Arises from relating to the holy ones.

Attainment of the three kinds of enlightenment,
That of victorious ones, together with their sons,
That of the shravakas, and that of the Pratyekabuddhas,
Arises from a relationship to spiritual friends.

Also the higher manifestations of samsara,
And whatever happiness may be involved in them,
Arises from relating to the holy ones.

Therefore, we should rely upon the holy ones.

The Sutra requested by Maitreya says:

The liberation of those who are shravakas, Pratyekabuddhas, and supremely enlightened ones, and as many with the skandha of wisdom as there may be, all these should be understood to arise from relying on the spiritual friend.

Maitreya says:

Moreover, as much benefit and happiness as there may be for sentient beings, it all arises from one's virtuous roots. This should also be understood to arise from the spiritual friend.

 

C. The instruction to rely on the holy ones and abandon what is evil

Within this section there are

· 1. The brief teaching

· 2. The extended explanation

1. The brief teaching

Now there is the instruction to rely on the spiritual friend and abandon evil:

 

As vines that grow on a sandalwood tree assume its odor,
By relating with holy ones, we ourselves become holy.

Like kusha grass that has its roots in a putrid swamp,
By keeping to bad company, we ourselves go bad.

Therefore sincerely try to relate with holy persons.
And also to abandon evil spiritual friends.

(i.e. This is explained by the way karma works: amplifying the attachment to habits (good or bad). It would be a mistake to think that we are already smart enough to be above the influence of friends (good or bad).)

A vine that clings to a sandalwood tree, because of that is tall and fragrant. Kusha grass growing in filth of decayed fish and so on itself becomes nasty. Just so, having seen the benefit and harm that come from relying on holy and unholy ones, as for the instruction to rely on holy ones, the Vinaya says:

As a vine that relies on a sala tree
Will grow to be strong with an aromatic smell
The person who relies on the holy ones
Will be embraced by goodness and shine with splendor.

Also it says there:

When kusha grass is entwined with rotten fish,
And they have not been kept quite far away,
The kusha too will begin to be like the fish.
And similarly what people will become
Relying on unholy persons is like that.

2. The extended explanation

There are three sections.

· a. The characteristics of the one to be relied upon

· b. How one should rely on the guru

· c. The characteristics of students that are to be accepted

a. The characteristics of the one to be relied upon,

There are eight sections.

· 1) The characteristics of the spiritual friend in general

· 2) Their virtues

· 3) Their particular characteristics

· 4) The praise by means of examples

· 5) The praise of their being in accord with the goal

· 6) The summary

· 7) The Buddhas' supreme view

· 8) The benefits attending on this service

1) The characteristics of the spiritual friend in general,

Briefly, as for the characteristics of spiritual friends, if it is asked what they should properly be like, first generally, and then in the paramita tradition

 

What is the proper manner of these holy ones?
As leaders of the world, they cooperate with all.
In going beyond the world, they cooperate with nothing.
In actions of the three gates, they are more noble than anyone.

(i.e. The Middle Way: not accepting the world, not rejecting the world.)

The Gandavyuha Sutra says:

If it is asked what spiritual friends should be like, insofar as they are perfect leaders of many sentient beings, if they are seen, it is not inappropriate. Since they are beyond the world, they have nothing in common with anything. Since what they undertake is always beneficial, they accomplish immeasurable benefit.

2) Their virtues

If it is asked what their virtues are like:

 

They are peaceful in body, their actions pure and faultless.
They are skilled in cutting through doubt.
Their speech is faultless and pleasant.
Their deep and peaceful minds are a treasury of omniscience.

Compassionate and learned, they are limitless in their virtues.
Vast in their vision and action they are like the sky.
In their Buddha activity they are limitless.

All who have a connection with them are benefited.
In kindness they abandon sadness and fatigue,
And for that reason they are constantly diligent.

Beings rely on spiritual friends as ennobling guides.

(i.e. Their four kayas are pure: body, speech, mind, and the three together, inseparable. They have gone beyond their conditioning by seeing its real nature. Acting for the benefits of all sentient beings while being aware of the emptiness of inherent existence of everything (subject, objects, actions). Embodiment of the perfect Union of the Two Truths. -- Or at least they are much more close to the real nature of their own mind, and of everything, than other completely ignorant sentient beings. They are teaching the real nature of everything, the Buddha-nature, with words and by living it, acting in accord with it. And there are many other benefits in seeing them as a Buddha, and having pure devotion to them. See below...)

They benefit sentient beings by many virtues of body, speech, and mind. Their prajña and realization are as deep as space. The undertakings of their Buddha activity plant seeds of liberation in all who are connected with them. By their compassion they look on every one of them like an only child. By the wealth of good qualities of the teachings, they turn the wheel of Dharma of any vehicle to which someone may have devotion.

The Madhyamakalankara says:

Spiritual friends are tamed and peaceful--very peaceful.
Replete with effort and qualities, they are rich in teachings.
Having supremely realized these, they are skilled in speech.
Guarding the nature of kindness, they rely on renunciation.

3) Their particular characteristics.

In addition to these qualities, among others that they have, the guru of secret mantra also has these:

 

In particular, as for the marks of gurus of secret mantra,

They keep their empowerments, vows, and samayas pure and unbroken.

They reach the other shore of the ocean of tantric instructions.

They have mastered the four aspects of sadhana

Propitiation
practice
transforming [1]
and Buddha activity

They have perfected view, meditation, action, and fruit,
And the nyams, the signs, and heat that accompany realization.

Very kind, with an excellent grasp of skillful means,
They establish students in ripening and liberation.

They are un-diminishing cloud-banks of the rain of lineage blessings.

Rely on such a skilled and accomplished, glorious guru.

The commentary of the great teacher Vimalamitra, The Mirror-like Net of Miracles says:

Such gurus also

1. Have completely attained the empowerments of the outer and inner mandalas.

2. Their vows and samayas are pure.

3. They are learned in the individual meanings of the tantras.

4. They have trained in propitiation and practice, together with the karmic applications.

5. Their view of realization is not obscured.

6. In their meditation, they are familiar with the experiences of the nyams.

7. They are connected to a variety of actions.

8. By compassion they lead students.

They have these eight characteristics.

Ø The guru, in addition, because the lineage is unbroken, diffuses an atmosphere of blessings. Therefore this ninth characteristic is taught.

4) The praise by means of examples,

If it is asked how many virtues such a guru has, this is the explanation:

Their Buddha qualities are utterly limitless.
To give only part of the praise that is due to such friends of beings,
They steer the great ship that crosses the ocean of samsara.
Incomparable captains of those who journey on that path.
They remove poverty, like wish fulfilling gems.
They are the amrita that puts out the fire of karma and kleshas.
They are the excellent clouds of the cooling rain of Dharma.
They are celestial thunder, delighting all sentient beings.
Kings of physicians, they cure the sickness of the three poisons.
They are a radiant lamp, dispelling the darkness of ignorance.
They are like a great tree that can fulfill all wishes.
All the joy of sentient beings arises from them.
Like an "excellent vase" [2] or a wish-fulfilling gem,
They spontaneously grant whatever is desired.
They are the measureless rays that shine from the sun of kindness.
Removing affliction, they are the light of the moon of benefits.

The Gandavyuha Sutra says:

Kye, O son of noble family, moreover, because they liberate from the ocean of samsara, they are like ships.
They are like captains of those who dwell on the path of liberation.
Since they clear away the deteriorations of samsara, they are like a king of wish-fulfilling gems.
Since they remove the fires of karma and the kleshas, they are like a river.
Since they cause the great rain of Dharma to descend, they are like excellent clouds.
Since they make all beings rejoice, they are like the great drum of the gods.
Because they clear away the sickness of the kleshas, they are like a king of physicians.
Because they clear away all the darkness of ignorance, they are like a lamp.
Because they fulfill the hopes of all desires, they are like a wish-fulfilling tree.
Because they accomplish all that is wished for, they are like an excellent wishing vase.
By their measureless kindness they are like the disk of the sun.
Since they cool the torment of the kleshas, they are like the disk of the moon.
Since they bestow the wealth of the Buddha qualities, they are like the god of wealth Vaishravana.

5) The praise of their being in accord with the goal.

Vast in realization, they are like an unbroken sky.
Like planets and stars, their samádhi is self-luminous.
The ocean of their kindness is utterly measureless.
Their great waves of compassion flow like the stream of a river.
They are like a snow mountain in their immovable splendor.
They are supremely immovable, like the mass of Mount Meru.
Like lotuses growing in mud, they are not obscured by samsara.
They are kind and loving like a father or mother,
With equanimity toward every sentient being.

Their limitless qualities are a precious treasury.
As leaders of the world, they resemble powerful kings.

The sutra of the supremely vast garland of Buddhahood, the Avatamsaka Sutra says:

Kye, sons of the Victorious one, these virtues arising from the spiritual friend are measureless.
Since they arise because of opportunities for compassion, they are like the sky.
Their collection of many samádhis and dharanis is like the stars.
Their immeasurable compassion is like a great, full ocean.
Their loving-kindness is immeasurable like a river.
Never disturbed by agitation, they are like a snow mountain.
Not being moved from such-ness, they are like Mount Meru.
Since, even when they exist within samsara, they are not obscured by defilements, they are like a great lotus.
In the equality of un-obscured compassion, they are like a father or mother.
Because of their immeasurable Buddha qualities, they are like a precious treasure source.
Since they completely liberate from all wandering within samsara, they are like the Tathágata.
This host of their Buddha qualities is beyond measure and limit.

6) The summary.

As for further qualities:

Wherever these gurus dwell, who are the lords of Dharma,
They are the equals of all the Buddhas of the world.

By seeing, hearing, or contact, or by remembering them,
Samsara will be subsequently overthrown.

In the immensity of their great waves of Buddha activity,
Their burden, like the great earth, supports all sentient beings.

(i.e. Even though they understand the emptiness of everything, as a Buddha, they still act out of compassion for the benefit of all sentient beings without discrimination. Emptiness doesn't deny compassion, activities, or dependent origination. They are not contradictory. One implies the other. They are not separate or different, not the same. They are in perfect Union of Compassion and Emptiness. They are beyond samsara and Nirvana.)

When Buddhas arrive in the world, all who see, hear, or remember them, will eventually be established in happiness. Since this is also established by those gurus, they are have the same kind of Buddha activity. As emanations of the Victorious One, they are explained in the same way. The Great Drum Sutra says:

Do not produce any suffering, be all-joyful.
Do not wail laments, but be all-joyful.
I in later time, will emanate
In the form of the spiritual friend himself,
Producing benefits for you and others.

The Tantra of the Vajra Mirror says:

Chief of the Vajrasattva mandala,
The guru is the equal of all the Buddhas.

Without sadness and weariness, like the earth, they produce benefits for sentient beings. Though they see peace (i.e. Nirvana), the benefit for oneself, they are not concerned with it, undertaking the benefit of others, even when it is very difficult. The Letter to Students says:

These who strive to do benefits for other persons
Those beings are attentive in their majesty;
They are noble ones who have the power to make beings happy.
Riding on the horse of the splendid, radiant sun,
Those who are bringers of light, proceed in such a way.

Though not piling up burdens, the earth supports the world;
Such, without self-benefit, is the nature of the great ones,
Regarding the tastes of happiness and benefit as one.

By heaped dark clouds of ignorance, beings are disturbed.
Seeing them fall helpless into blazing fires of suffering,
Attentively striving as if those fires flared on their foreheads,
In such matters this those persons are also very skilled.
They know how to benefit other sentient beings.

Even in the Avici Hell, full of tongues of flame,
They enter as joyfully, as if it were snow and moonlight.
As if they swam in a pleasant lake of lotus blossoms
They burn with longing for these collected tongues of flame.

Those who are skilled in Dharmic benefits for others,
Have comfort even in a grove with leaves of swords.
The company of divine maidens in a pleasure grove
Would not produce such happiness as a moment of this.

In order that beings who cannot cross over may cross over,
Entering into the un-fordable river Vaitravani [3]
By being touched by the flowing waves of a heavenly river
They would not get the nature of such happiness.

Ornamented by such jewels of good conduct,
In luminosity radiant, with the amrita of peace
Producing the joy of joys, unremembered and hard to find,
Auspiciousness of auspiciousness, they keep the cause of peace.
The flower of speech of the Sugata is always reliable.
From the flower of that tree arises a vast fruition.
The flowers of the Sugatas speech can be relied on.
As bees on honey, they depend on producing joy.

7) The Buddhas' supreme view

 

The Buddha-guru is a fourth to the three jewels.

The guru is Sri Heruka, lord of the mandala.
In benefits of taming beings of this Dark Age,
Even better than the Buddha, for beings to be tamed.

The vajra master is the root of all the siddhis.

Bow the three gates purely, without hypocrisy.

(i.e. The Guru is Buddha, the Guru is Dharma,
The Guru is Sangha, also;
The Guru is the creator of all happiness:
In all Gurus I take refuge. – Repeat three times.)

The Unified Sameness of the Continuums of All the Buddhas says:

With the Buddha, Dharma, and Sangha
The guru is a fourth.

The Universal Secret says:

The heruka who is the lord of the mandala,
The supreme guru's siddhi is very great.

The Immaculate Sky Sutra says:

Ananda, though the Sugatas do not appear to all sentient beings, spiritual friends have appeared everywhere, teaching the Dharma and sowing seeds of liberation. Therefore, think of spiritual friends as better than the Sugatas.

The Dohakosha says:

The root of all the siddhis is the vajra master himself.

The Great Display of the Wish-fulfilling Gem says:

Thus with devotion and fear to the holy guru,
Always offering all the offerings,
By pleasing him, let us serve the truth itself.

(i.e.  About Devotion, Faith, Seeing Everything As Pure -- from external (external field of merit) to internal (our true nature, inseparability of compassion and emptiness):

Guru Puja, in the "Reviewing the Stages of the Path", the first stance is:


Through the power of having made offerings and respectful requests
To you, O holy and venerable Gurus, supreme Field of Merit,
We seek your blessings O Protectors and root of well-being and bliss
That we may come under your joyful care,

The Mountain of Blessings, Tsong Khapa, the first stance is :

The source of all my good
Is my kind Lama, my Lord;
Bless me first to see
That taking myself to him
In the proper way
Is the very root
Of the path, and grant me then
To serve and follow him
With all my strength and reverence.

"LAMA CHÖPA SADHANA -- The Way to Receive Blessings," the first stance is:

A. The way to devote oneself to one's Guru as the Root of the Path to Enlightenment:
O holy and venerable Gurus, supreme fields of merit,
By the power of my offering and respectfully requesting to you,
May you protector, root of (all) well-being,
Be pleased to care for me - bless me thus!)

"The Prayer of the Graduated Path", the first stance is:

Bestow on me your blessings to be devoted to my Master
With the purest thoughts and actions gaining confidence that you
O Compassionate holy Master, are the basis of temporary and everlasting bliss
For you elucidate the true Path free from all deception and embody the totality of refuges past number.)

Devotional yoga is meant to benefit the student. The teacher is not "pleased" by devotional yoga. Rather, the teacher is pleased by movement and the softening, the gentling and the change that occurs within the student. ...

You must remember that all you are truly seeing when you meet your root guru is the compassionate extension of the Buddha's miraculous activity.

-- When the Teacher Calls From Afar, Jetsunma Ahkön Lhamo

The Guru (from external to internal):

'Guru' has two different levels of meaning

· The relative, objective guru is the teacher who, by communicating with us in different ways, shows us how to act so that we can discover our own totality.

· But on a deeper, more subjective level, our guru is none other than our own inner wisdom, our own fundamental clarity of mind.

The more in touch they are with their own internal guru, the more profound their understanding of the teachings will be.

· Practically speaking, there is only so much the relative, external guru can do for us; he or she cannot guarantee that we gain insight and realizations.

· But our inner guru, our own clear wisdom, can accomplish everything.
The practice of guru-yoga, therefore, is primarily a method for learning how to listen to this inner guru.

· Ordinarily, even though we do posses this inner voice of wisdom, we do not listen to it. We do not even hear it! We are too busy listening to the garbage conversation of our gross dualistic minds. We are so accustomed to this that even when wisdom does arise, as an intuitive insight, we often reject it. By practicing guru-yoga we are able progressively to cut through our superficial ways of relating to the world and make contact with the innate wisdom at the heart of our being. When we have done this, then we can communicate deeply with the outer guru as well. But as long as we are out of touch with out inner guru, no matter how profound the teachings of the outer guru may be, we will never be able to integrate them.

· But we should not interpret this to mean that the external, relative guru is unimportant. For the teachings of enlightened beings to reach us and for their insights to make an impression on our mind, there should be an unbroken lineage of successive gurus and disciples carrying these living insights down to the present day. As a member of this lineage, the spiritual guide who makes the Four Noble Truths come alive for you does so through his or her inspiration or blessings. Familiar with your character and aptitudes, such a guide can make these noble truths so clean clear for you that your mind itself becomes the path of realization. This is what is meant by inspiration or blessing, just this. And the practice of guru-yoga, or guru devotion, is nothing more than opening ourselves to this inspiration.

-- The Importance of the Guru, by Lama Yeshe, Buddha Village

The Guru (from external to internal):

· Guru Yoga - as a way of realizing our own innate luminosity or light of Dharmakaya, Buddha-nature, which the image or personification of the Buddha reflects back to us, mirroring our highest, deepest nature.

· A guru is a mirror that reflects our highest nature.  It is said that the guru or highest spiritual teacher is a door to the infinite, to the absolute, to realization, to enlightenment.

· It says in the Vajrayâna tradition, to recognize the guru as like Buddha, for if we see the guru as a Buddha, we get the blessings of Buddha. We can learn from the Buddha. The Buddha-energy will course through us, and eventually to others through us. We can get blessings and become Buddha.

· ... whomever you are most grateful. That is your root lama.

· One can have more than one guru. I have had many gurus.

· "See all teachers as emanations of your root guru." So there is no need to get confused. You can get teachings from anyone, actually; even from the foolish. Eventually, it is not just seeing your guru as Buddha and everybody else as a turd; you come to see the Buddha, the light, the love in everyone.

· Can we see anybody as a Buddha? So let's start with the Buddha or the guru. Then maybe we can extend it to recognize the Buddha in everyone, even in yourself. That would be radical! That is where the guru yoga and pure perception practice leads...Like striving to recognize everything as a magical display of the guru-energy or the Buddha-nature.

· Spiritual teachers can be in different forms. You might meet your teacher as a human being in ordinary form; or as a Bodhisattva living on a high level of spirituality, a Dalai Lama-like person; or as a Nirmanakaya, like a Buddha, or as in the Sambhogakaya, like in a vision, you might meet Tara or Avalokiteshvara in a visionary form-that might become your teacher.

· The Buddha himself said, "Don't rely on the teacher-person, but rely on the teachings. Don't rely on the words of the teachings, but on the spirit of the words, their meaning."

· So do we need a teacher? Only you know.

· Chuang Tzu said that we can learn as much from the fools as from the wise. From the fools we learn what not to do; from the wise we learn what to do.

· His Holiness the Dalai Lama said that we should check out the teacher for twelve years, or as long as reasonably possible.

· see the guru as Buddha -- what does that really mean? That all the gurus are Buddhas, fully enlightened, completed beings? Is that true? That's not what we are being asked to do. It's just a practice: going in the direction of recognizing everything as Buddha-energy or the Great Perfection. So we can understand the principle. We don't have to get lost in the words. We don't have to remain like babes lost in the woods.

· I consider my teachers "enlightened enough." I don't know if they are fully Buddha-ized, but they are enlightened enough for me.

· Do we need a teacher? That's up to each of us. Do we need to be part of a group? That's up to each of us. Check it out. It is very difficult to do it ourselves, but not impossible.

-- The Teacher: Learning from Both the Foolish and the Wise, Lama Surya Das

"The source of all my good"

· Is first seen as the external guru, 

· Then gradually this external guru (with its inseparable three kayas) is moved inside by practicing the Guru Puja,

· Until we realize that the source is already inside: the unborn non-dual Buddha-nature (the guru inside).

Bringing the results into the path, [the Buddha-fields, the four kayas, the wisdoms, the Buddha activities,] one gradually become like one Buddha because this is in accord with the real nature of everything. The wholesome actions have always been about this: creating habits of self-amplifying virtues that can help to ultimately transcend all conditioning. Meaning that all wholesomeness consist of gradually realizing the real nature of our own mind, and the real non-dual nature of everything; gradually acting accordingly by always combining method and wisdom.

By directly seeing the real non-dual nature of our mind, and of everything, then we see the real nature of all objects of the three worlds. Then we purify our own body, speech and mind; and see their inseparability. Thus becoming automatically free from all obstructions, all conditioning. Then the results that we have been simulating with the various practices by "bringing the results into the path" are really like that.

Then we become manifestation of the inseparability of compassion and emptiness, just like the guru.
This until all sentient beings are free from the cycle of samsara.

In short, Vajrayâna might be faster because it is more "wholesome", "more in accord with Liberation". At first it is pure acting, but slowly it becomes self-amplifying virtues in accord with the real nature of everything. It is more in accord with the real nature of everything because it directs us to see everything as pure, as non-dual, right from the start. But this is done gradually starting with the guru / Yidam skillful means, then extending it to everything, including "us".

The alternative is to entertain illusions and unwholesomeness for a longer time.

The Four Ways or Four Levels to take refuge: [Taking refuge in the guru (external --> internal)]

· The root or basic form of going for refuge is going for refuge to the Buddha, the dharma and the Sangha - the three jewels. This could be called external refuge. 

· Beyond this, from the point of view of the Vajrayâna, one goes for refuge to 

Ø The guru as the root of all blessing,

Ø The Yidam as the root of all attainment, 

Ø And the dakinis and dharma protectors as the root of all activity. (i.e. the "three roots" of the Vajrayâna - lama, Yidam and protector)

This is the internal form of going for refuge.

· Beyond that, to go for refuge to one’s root guru alone - recognizing that he or she is the embodiment of the Buddha, dharma, Sangha, and the gurus, Yidams, and dakinis and dharma protectors, the embodiment of all these in one form, possessing all of their qualities - is the secret form of going for refuge.

· This is actually a fourth level of, or fourth approach to taking refuge, which is called the refuge of such-ness or the very secret form of going for refuge. The refuge of such-ness, or the very secret refuge of such-ness, is based upon the realization and recognition of one’s own mind as Mahamudra, and, therefore, it is the real or ultimate meaning of taking refuge. 

-- From: Taking Refuge, By Kabje Kalu Rinpoche, Shenpen Osel issue 2

Faith and Devotion (from external to internal):

To have confidence in the Dharma
and faith in the wisdom of love and compassion
is wisdom itself.

It is the means to full realization of our Buddha-nature
and the capacity to benefit other beings.

(i.e. The wisdom realizing the inseparability of compassion (method) and emptiness (wisdom) is the fruit of the path. It is also the path (the two accumulations, uniting both method and wisdom together). Only then is it in accord with the real nature of everything and thus efficient in bringing realizations and complete liberation. But, because the real nature of everything and of the path is beyond conceptualization, because we cannot have a complete proof of the efficiency of the path without first trying it, and without attaining Buddhahood, then we need some minimal faith and devotion, otherwise nothing will be done and we will rot in doubt.)

Cultivating the ultimate state of love and compassion
is inseparable from realization.
This understanding is what is realized.
On this basis, there is joy and peace.

(i.e. The path consist of bringing the result into the path, acting wholesomely because this is in accord with the real nature of everything. That is what is to be seen with the path: the inseparability of compassion and emptiness; inseparability of dependent origination and emptiness; inseparability of the Two Truths. So we have to use a path based on this, while not getting attached to this path.)

Believe and trust in the power of these qualities
and then continue to practice with confidence, courage and commitment,
free from hesitation, doubt and expectations.

(i.e. With intellectual understanding we can gain some minimal faith and devotion, but total confidence will be gained only through practice and proving it to ourselves.)

Devotion is not just some silly kind of belief or stupidity;

devotion means to be unified with our highest principles
in order to realize the true nature.

Of course, you can continue to receive teachings and study, but eventually you have to practice.
To begin practice we must have devotion.

It is our connection with our true nature.

Eventually, self and practice are not separate. You become the practice and the practice becomes you.
But this is only realized through unceasing devotion and certainty-wisdom.

(i.e. Faith and devotion may start externally with the four gems and the guru, but it is gradually moved inward. Ultimately it is faith and devotion toward the truth, the real non-dual nature of our own mind, and of everything.)

-- Devotion, Khenpo Palden Sherab

Redirect (from external purity to internal purity): About "redirecting" our awareness toward the real nature of everything: seeing everything as already pure -- a faster wholesome skillful means in accord with the real nature of everything. -- Starting with the (external) guru, assuming he has the minimal qualities.

· Our current state of mind is very wild. Having observed this, we can redirect awareness toward the true nature, awakening the beautiful qualities of the primordial reality of the mind. We have to turn the mind away from anger and negative emotions and tune into the ways of love and compassion.  This change of direction does not mean that we are trying to get love, compassion and wisdom from somewhere else. We already have these within us and only have to reveal them, to learn to appreciate them and so bring them forth. This is extremely important to understand.

· The moment we do that, we find that peace and happiness are already there. We don't have to search outside of ourselves. In developing true love, genuine compassion, and wisdom, the mind automatically becomes balanced with the speech and body.  The freedom that we have been looking so hard for externally is actually experienced.

· In the Tantras, it is taught that everything is already in the condition of enlightenment; not only the teacher, but all beings, the elements and world systems they comprise abide as primordial purity. In studying the Vajrayâna teachings, you must have heard many times that we are to see everything as the pure land, to see everyone in the already awakened state. This is the essence of the Vajrayâna vision. And it is based in truth.  Everyone is really grounded in the enlightened state all the time and we can know this if we recognize their real condition. When we look into the ultimate reality of everyone's qualities, these are all enlightened states.

· Devotion is the door-opening mind to the original purity of the true nature and in this way, it is a very special Vajrayâna practice.

· If we just continue living with regimented attitudes and old habit patterns, clinging to our ideas and biases, we reify the regular, mundane, ordinary worldview. Carrying on like that, there is no way to reveal the other side of the true nature and we are not really mantra practitioners. Without devotion, we won't discover the secret aspects of existence. As long as our habit patterns are rooted in dualistic conceptions, there is really no way to discover our transcendent qualities. 

· To refocus or redirect ourselves, devotion is extremely important. Devotion is the gateway between mundane conceptions and the non-conceptual. It is the bridge that connects habit patterns to the natural expression of primordial reality. It allows conditional habits to dissolve and transform into wisdom qualities so that you can experience the unity of everything abiding in one inseparable, dynamic display of the true nature.

· To actually practice Dharma and redirect our energy, we must have devotion, which manifests as love, a sense of closeness, appreciation and confidence. In exercising devotion, we are also practicing pure perception. The teacher may be very different or quite similar to ourselves. Perhaps there is no difference at all in our realizations. The teacher may be a little more advanced than the student but sometimes the student has more realization than the teacher.

· In any case, devotion is the way to develop pure perception.

· Pure perception is to appreciate the primordial qualities of the true nature. Start with the teacher and then begin to apply the same pure vision to all beings. Practice on the teacher first, and then gradually see everything in the state of primordial purity, just as you would observe the teacher.

-- Khenpo Palden Sherab, Kinder Than the Buddha)

· Acting wholesomely is acting in accord with the real nature of our own mind and of everything; that is why it is efficient and self-amplification of virtues.

· Seeing everything as non-dual, or pure is thus necessarily a good skillful means. It just has to be done progressively. 

· Dropping the attachment to the ego is also more "realistic."

· But "pure" as to be understood correctly. I means the union of dependent origination and emptiness, "the way the mind works," "all discriminations are relative"...Its opposite is to continue to react, or discriminate, according to our conditioning, egoistically, creating more conditioning.

· There is first taking refuge in the three jewels; renouncing the world and devotion toward the path; then the purity of the three Jewels are seen in the Guru, then in everything including ourselves...thus seeing the real nature of everything...

· Devotion to the guru can also be seen as the first step toward exchanging self with all other sentient beings without any discrimination; thus as a good antidote to self preoccupation and egoism

· So the guru is the first target for this double antidote: seeing everything as they really are: pure, and replacing the egoistic motivation with concerns for others. Both brings much happiness because they are more close to the real nature of everything than the usual actions; because the antidotes takes the place of the unwholesome thoughts causing stress and suffering in the short and long term.

· It will be extended from this point. The guru is just the first base.

· But, since the real external guru is just a human being, thus imperfect, there are always a risks of deception if one gets attached to this person, or fully abandon oneself to him. Then it is not better than getting attached to another person. That is why there is always the need to combine wisdom to method, even here.)

8) The benefits attending on this service:

If it is asked what other benefits it has:

Having blocked the path that leads to the lower realms,
They establish us in the fortune of the higher realms.
They benefit us within this life and those to come.
They bless our minds, and so reveal reality.
We are set on the path that ripens and frees within this life.

Therefore with a faith that is always firm and changeless
Always rely on the guru, without fatigue or regret.

They block the lower realms and teach the higher realms. They lead to the level of Buddhahood and are always the source of all Buddha qualities without deceit or pretense, without holding back or reversing. If one is respectful and reverent to them, special qualities will arise within this life. The Tantra of Subtle Wisdom says:

By always being without hypocrisy
To gurus having all excellent qualities,
If even small offerings are made to them,
This life will be long, and one will have no sickness,
Having excellent and pleasant enjoyments.
Later liberation will be mastered.

The Song of the Oral Instructions of the Inexhaustible Treasury says

E ma! The secret teaching of the dakinis.
All the various Dharmas have but a single meaning.
Embodied in the teacher, the holy guru himself.
Like the lips of faith this supreme Jetsun,
With devoted mind should be received on the heads of virtuous ones.

(i.e. The Guru As The Embodiment Of The Three Inseparable Pure Aspects
-- Ultimate Wholesomeness -- Inseparable Compassion And Emptiness:

That is to directly see our own Buddha-nature, to directly see the real nature of our own mind and of everything, and to act accordingly without ignorance. By taking the guru as a model of wholesomeness in accord with this real nature, we can purify our own mind and get closer and closer to this real nature under all obstructions, conditioning. By representing the four kayas, by acting in accord with Liberation, the guru set the way to Enlightenment. He is the embodiment of wholesomeness in accord with the real nature of everything. He is the stepping-stone for us to see the real nature of our own mind and of everything. 

We pin all of those pure Buddha qualities on him, and then gradually see those in us, in others, in everything. Once we have done it with him, it is easier to generalized. We train to see him as pure, then move him inside, and see ourselves as pure. And we do the same with all sentient beings by emitting the same rays to them. So everything is seen as pure, and this is really their non-dual nature.

Once we have really seen the emptiness of one thing, we see the emptiness of everything. Once we have really seen the pure non-dual nature of our guru, then we can see the real nature of our own mind, and the same for all the nature of all sentient beings, and of everything. The 100,000 repetitions of the Guru Puja is like burning into our mind the model of the inseparability of the three aspects again and again, and understanding that everything comes from the way we see things.

But this model is just another model, not the real nature of everything which is beyond all descriptions, beyond all conceptualization, beyond any model we can imagine. All of these are just adapted skillful means.

This is like repeating one billion times: "Om gate, gate, paragate, parasamgate, bodhi soha." or "It is not existence, not non-existence, not both existence and non-existence, not neither existence nor non-existence." or "It is not realism, not idealism or nihilism, not dualism, not monism or oneness." That is the single meaning.

No absolute, only adapted skillful means.)

The guru points to mind collected into one.
What is pointed out is the essence of students themselves.
By realizing all this as suffering in an instant
As for that these conquering heroes by their kindness
See the possible benefit, to actualize their kindness
We should always hold to these kings of all physicians.

From the ocean of samsara so very deep and wide,
There is no other excellent ship that liberates.
Having relied on that holy ship of excellent bliss
The motionless antidote which is esteemed by all.

By the pure rays of the light of wisdom like the sun,
Such an excellent being makes ignorance into insight.
Transforming all dharmas to bliss, like changing grass to gold
Always rely on the guru's wheel turning upaya.

By their mind like rivers dualistic views are overcome.
If we never abandon anything at all,
Un-obscured wisdom will thereby fully be possessed.
Resting in uncontrived mind and its phenomena.
Arises from the amrita-presence of the guru.

What to convention is only mind and mental events
These labeled designations in the companions of yogins
Undergo transformation in the guru's lotus presence.
All who abandon the tantras by conventional thinking
Will never know the secret teaching of all the Buddhas

The oral instructions are actually visible to the eye.
They completely pervade the realm of the physical senses.
If one merely touches the dust of the guru's feet,
One will later gain understanding of all wisdom.

The guru releases a thousand [4] arrows of piercing dharmas
A thousand empty apparent transforming skillful actions.
By prajña appearances to be comprehended [5] are seen
As for that prajña, it arises from the pure master.

The kleshas are supremely transformed by skillful means
Any tormenting thoughts that cannot be transformed
From the essence instructions are able to be renounced.
This too will be attained by the power of the Jetsun.
Therefore whatever lineage blessings we may have,
Let us always rely on them with skillful means.

(i.e. The Advantages of Relying on a Lama

· The disciple will come closer to Buddhahood. All sentient beings have the potential to attain Buddhahood. The lama teaches methods for attaining Buddhahood. Therefore, the teacher-disciple relationship enhances the potential for achieving the ultimate fruit.

· It pleases the Victorious Ones. The Buddhas only have wishes to benefit sentient beings. Therefore, anyone practicing the path of virtue and improving their own prospects of enlightenment will be a cause of rejoicing for the Buddhas.

· On the other hand, if the disciple does not rely properly on the lama, he or she will not please the Buddhas, no matter how many offerings he makes to them.

· The disciple will not be disturbed by interference or bad company.

· The disciple will not be overcome by the power of disturbing emotions.

· The disciple's realization of the stages of the path will increase.

· The disciple will not be separated from the lama in future lives.

· The disciple will not fall into the lower realms of rebirth.

· The disciple will effortlessly achieve all his or her long and short-term wishes.

Relying on a lama causes a disciple to accumulate great merit. This merit renders his or her actions performed either for self or others highly successful. If you study and lead a life of virtue, merit will be accumulated which will lead to a better life and good rebirth, but it will not necessarily free you from cyclic existence. However, if the practitioner dedicates merit towards the attainment of enlightenment, it will become a basis for acquiring the wisdom that realizes the selflessness of persons and phenomena. Such realization is necessary whether you aspire to attain freedom from rebirth in cyclic existence or the ultimate goal of perfect enlightenment the sake of all sentient beings. Teachings on emptiness will not appeal to persons with little merit, for their sense of self-existence will be too strong. When practitioners develop even intellectual appreciation of emptiness and can accept it in theory, the grip of cyclic existence is greatly weakened. Their view of reality is like a woolen garment, which has been eaten away by insects on the inside, while retaining its shape externally.

If you do not have a lama, your knowledge and progress on the path will not increase. If you have a lama, but reject and despise him, as described above, great negative karma will be accumulated and no merit or progress will be derived from your practice.

-- Lama, Yidam, Khandro, Chokyong; From Cho Yang  - The Voice of Tibetan Religion and Culture No. 6)

 

b. How one should rely on the guru

There are two sections,

· 1) If it is asked why one should rely on such a guru

· 2) The explanation of how one should rely one the guru

The teaching by example:

1) If it is asked why one should rely on such a guru:

 

Just as those who are ill are in need of a king of physicians,
As the people need a ruler, and travelers need companions,
As merchants needs captains, and different sailors need each other.

In order to calm the kleshas and render evil harmless,
So that birth and death will be annihilated,
So that the two benefits are established spontaneously,
So that we can cross the ocean of samsara,

Therefore we should place our reliance on the guru.

As in sickness we rely on a physician, we rely on the guru pacify the illness arising from the kleshas;
As ordinary people rely on a king, the guru guards against harm.
As travelers rely on a guide, the guru liberates from the dangers of birth and death.
As merchants rely on a ship-captain, the guru accomplishes benefit for self and other.
As mariners rely on companions, the guru helps beings cross the river of samsara.

2) The explanation of how one should rely one the guru

in relying on the guru as on a physician, first as for relying on the guru as one relies on a physician because of illness:

The physician is the guru; the medicine of instructions,
Should be applied to the sickness of our samsaric perception.
Serious effort is the way of using it.
Peace and happiness are the fruit of curing the illness.

Such a way of reliance is of higher measure than others.

Therefore, rely on the guru with these four comprehensions.

The Gandavyuha Sutra says:

O son of noble family, you should guard yourself from perception of disease.
Perception of the medicine of Dharma should be guarded.
The perception should be produced that in diligent practice, the disease is completely cured.
Perception of the spiritual friend as a capable physician should be produced.

Also, son of noble family, you should produce the perception of yourself as ordinary.
You should produce the perception of fearlessness in the Dharma.
You should produce the perception that in diligent practice, torments are completely pacified.
You should produce the perception of the spiritual friend as a king.

Also, son of noble family, you should produce the perception of yourself as a traveler.
You should produce perception of the gift of fearlessness in the Dharma.
You should produce the perception that in diligent practice you are liberated from all fear.
You should produce the perception of the spiritual friend as a warrior-escort.

Also, son of noble family, you should produce the perception of yourself as a merchant.
You should produce the perception of the Dharma as your wares.
You should produce the perception that in diligent practice you are making great profits.
You should produce the perception of the spiritual friend as your ship-captain.

Also, son of noble family, you should perceive yourself as a ship-passenger.
You should perceive the Dharma as a ship.
You should perceive that in diligent practice you reach the other shore of the river.
You should produce the perception of the spiritual friend as a skillful friend.

Also it says there:

Son of noble family, with all reverence toward the spiritual friend, produce a mind immune to sadness like the earth, a mind like vajra, which is not susceptible to any harm, a mind like a student who never closes the mind against any speech, the mind of a servant who does not go against any command that is heard, and produce a mind without arrogance like cutting off the horns of a bull.

Of these the Bodhicaryavatara says:

As for spiritual friends, who are ever virtuous
They are skilled in the meaning of Mahayana
And the excellent discipline of a bodhisattva
Even to save one's life, one should never forsake them.

Within the Biography of Shri Sambhava
It is taught how we should rely upon the guru...

c. The characteristics of students that are to be accepted

There are two sections concerning

Ø 1) Students to be rejected

Ø 2) Students who should be accepted

1) Students to be rejected

There are two topics.

· a) Those who are bad vessels

· b) What occurs if there is no examining

a) those who are bad vessels:

 

On the other hand, Ill-starred disciples will be the ground of all evils.
They are without shame and they are without faith.
Having no decency, they have but little compassion.
Both by nature and nurture, their behavior is ill-starred.
Their actions, thoughts, and emotions are coarsened by the five poisons.
With crazed distortions of Dharma, Adharma, good, and evil.
Not keeping their vows and samayas, they have no antidote.
Utterly stupid, all but mindless, nearly insatiable,
Their angry words and hostility are forever-increasing.
They relate to gurus with five perverted perceptions.
They see the gurus as musk deer, and Dharma as musk.
They see themselves as hunters. Their efforts are shot like arrows.
As for the fruition of having accomplished Dharma,
They think they will profit by selling their prize to someone else.
But without samaya, they will suffer here and hereafter.

Students of bad fortune are vessels of many defilements. They have little shame or faith. They have little decency or compassion. Their family and nature are bad. Their conduct and fortune are bad. Their minds and kleshas are coarse. They reverse virtue and vice and turn the instructions upside down. They do not keep their vows and samayas. Not shutting the doors of the kleshas, they obscure the antidotes. With little prajña, they are hard to please. Their anger, harsh speech, and selfish attitudes always increase. They strive in adharmic actions. They shame the Buddha. They disgrace the Dharma. Their secret mutilations of the Sangha undermines the life of the guru. Completely un-pacified, they endanger everyone. In particular, in their murderous-ness, they are like hunters. They receive precepts from the loppön with this approach alone, if there are others; they think, " With this and that faults, they are like animals." Saying, "that Dharma is one I have heard over and over," they think they are better than anyone else, and regard it as like musk. They delight in shaming others who are not perfect in the learning of that Dharma and especially in killing them. Because they have few resources they sell and barter so that this life is not auspicious for them. Later they wander in the lower realms.

The commentary to the Tantra of the Presentation of Samaya says:

They disparage the vajra master of the secret mantra
They like to sell the Dharma for power, food, and wealth.
By their family nature, they do not keep samaya.
For them this life will be short, as they damage glory and fortune.
By the dakinis' retribution, they will suffer.
Later they will fall into the lower realms.

b) What occurs if there is no examining.

Also if students are ill-starred:

Some enter students at random, without examination.
At first they speak virtuously; but later they disparage.
With black-motivated mixtures of public and private actions,
They deviously slander the retinue of the guru.
In fruition they will go to the Avici Hell.

Without first examining the continuum of student and guru, a teacher may accept such students. When they are newly associated, they speak reverently and respectfully. Then, angered by some little slight, they blame, speak harshly, and when alone, they indulge in frivolous faults. They disparage everyone in the guru's retinue.

Some publicly make a false display of praise and respect, but mentally nurse their lack of faith and respect. As they revile the guru with hidden agendas and deceitful wiles, there is immeasurable harm. The Fifty Verses on the Guru says:

In the Avici Hell and similar fearful places
Those unfortunate beings inhabiting such hells
Are those who have denigrated and cursed the guru
That they stay there long is well and truly taught.

2) Students who should be accepted.

There are twelve sections about the characteristics of good students

· a) Those who are special vessels

· b) Thinking of the guru's virtues, confessing, and vowing to refrain

· c) Abandoning what does not please the guru and asking what is to be done

· d) Their behavior

· e) They control all faults of speech

· f) As for mind

· g) Examining one's own faults

· h) Adopting pure and respectful conduct

· i) When they are with the guru

· j) Showing reverence by the three pleasings

a) Those who are special vessels:

 

Students of good fortune live in faith and prajña.
Diligent and careful, always conscious of evil.
Not going beyond the command, guarding their vows and samayas.
The three gates, body, speech, and mind, are tamed.
They are always very compassionate in their thoughts.
Spacious, forbearing, and generous; great in sacred outlook.

Steadfast and very devoted, the benefits of their having pleased the guru are measureless. The Sutra of the Ornament of the Wisdom of Maitreya says:

O sons or daughters of noble family, some who have excellent faith, if they have reverence for the guru, have an immeasurable heap of merit more limitless than that of those who have made offerings to all the Buddhas for as many kalpas as there are grains of sand in the Ganges River.

The Holy Wisdom Tantra says:

Compared to offering to the Buddhas for kalpas,
If part of a single body-hair of the guru is anointed with a single drop of oil,
The heap of merit is much higher than that.

This is because the guru is a special object. The Embodiment of the Intention says

More than the Buddhas of a thousand kalpas
The guru should be known to be a friend.
Why? Because all of the Buddhas of those kalpas
Arise in dependence on the guru's virtues.
Previously, before there was a guru,
Even the name of "Buddha" did not exist.

b) Thinking of the guru's virtues, confessing, and vowing to refrain

Such students:

They are always mindful of the virtues of the teacher.
They never think of the teacher as having any faults.
Even if they see some, they think of them as virtues.
They think from their hearts that surely these are their projections;
Confession and vows to refrain serve as their antidote.

If there is the slightest non-faith, they think of it as a projection with the nature of a dream. They think that certainly the guru does not really have these faults. If even in a dream they do not have faith in the conduct of the guru, as soon as they awaken from sleep they confess it. The Play of the Waterfall of Samsara says:

If even in a dream, faults are seen in the guru,
As soon as one awakes, if one does not confess,
This will proliferate as the cause of the Avici Hell.

If such thoughts arise during the day, instantly, or within a minute or a day, one should confess. Then for every fault in one's mind one should think of a hundred virtues. Likewise one should express them all.

(i.e. Because progress in spiritual practice depends so much on the lama, the disciple must carefully consider a potential teacher before engaging in a master-disciple relationship. The disciple may try to observe if the teacher acts according to the teachings he propounds, whether he is compassionate, whether he is more preoccupied by spiritual concerns that worldly ones; whether he is of stable character and does not give rise to doubt, whether he knows more than the disciple, and belongs to an unbroken lineage. Ideally a teacher should never tire of teaching a worthy disciple and accomplishing the welfare of others.

   Since it can be difficult to judge for oneself the extent of a teacher's knowledge, a prospective disciple can seek the opinions of others. However, once the relationship with a lama has been established, it must be protected at all costs.

   This may be difficult, for the lama is also a human being and a disciple will inevitably detect faults in his character. In cases where the disciple did not observe the lama enough beforehand and begins to perceive faults too outrageous to cope with, still he or she should avoid outright rejection, criticism or confrontation and remain as neutral as possible. In the case of ordinary foibles, the disciple should reflect on the faults in his or her own character and focus on the lama's positive aspects and the spiritual benefit to be gained from the relationship. The disciple should make up his or her mind that his positive aspects greatly outweigh whatever minor faults the lama may have. In the ordinary way if you regard someone with great respect and affection, their positive side greatly outweighs the negative. It is all a question of perspective.

-- Lama, Yidam, Khandro, Chokyong; From Cho Yang  - "The Voice of Tibetan Religion and Culture"

Essay: Because the guru becomes the embodiment of wholesomeness, of the inseparable Trikaya, of the teaching about the real non-dual nature of our own mind, and of everything, there is a great danger in rejecting the guru; much more than rejecting any other sentient beings. It is like rejecting karma completely and falling for nihilism. We have given the guru this power by investing so much in this wholesome skillful means; by denying his wholesomeness, by association, we reject the whole path. There must be ways to solve problems without rejecting all investments.)

c) Abandoning what does not please the guru and asking what is to be done

What does not please the guru and anything like it should be abandoned. One should try to do what will be pleasing:

They reject every aspect of what does not please the guru.
And try to please the teacher in any way they can.
Neither do they ever break the teacher's command.
They always treat the teacher's retinue like the teacher.
They do so even in cases where they are personally lower.
They do not take these or the teacher's servants as their students.
Instead they request empowerments and explanations of Dharma.

They abandon what does not please the teacher and accomplish what does. What is taught by these words must be done. The former text says:

Even if one has faults, if one's acts accord with these words
There will be real benefit. Why mention this should be done?
In the retinue even those who one would say are below one
Are treated like the guru. They are not gathered as students.
Instead one asks them for Dharma-teachings and empowerments,
Requesting ordinations, fire-offerings, and such.

Another text says:

The lesser ones of the guru are treated like the guru
It is as is said here and elsewhere.

As for the discipline of bodily behavior in his presence,

d) Their [body] behavior:

Their body, speech, and mind are controlled before the teacher.
They sit respectfully and never turn their backs
They smile and do not show any black and angry looks.

The Three Stages says:

In the guru's presence, proper bodily action
Is to sit cross-legged and never turn one's back.
Faces should be smiling, never angry or sinister.
In brief we should be mindful of our every action.

e) They control all faults of speech.

Moreover, as for frivolous speech and so forth:

 

They do not speak frivolously, nor utter lies and slander.
They do not tell others' faults with harsh and unpleasant speech,
Nor speak any words that are not considered or to the point.

They have nothing to do with joking and humorous banter and idle chatter, repeating rumors, divisive false words, running down other people and so forth. Even if these are true, the speaker will attain great unhappiness. Why so? The guru will condemn them, and there will be quarrels. By quarreling with the guru, even momentarily, great damage will be produced. The same text says:

Anything connected with careless words
Should not ever be said before the guru.
An ordinary person, if he is angered,
Will fall by that into the occasional hells.

Whoever contradicts the mind of the guru
Will be boiled in deep black utter darkness
For a hundred thousand times ten million kalpas.

As for controlling wrong conceptions in their motivation

f) As for mind:

They are not covetous about the teachers things.
They sheathe the claws of any kind of harmful thoughts.
The various miracles of the guru's actions and conduct
Are not conceived to be a hypocritical sham.
They reject wrong views of the slightest faults and defects
That would be in contradiction with such a view,
By thinking, "This is not right, but the teacher still is doing it."

They do not greedily think, "if only this which is the guru's were mine! They do not say anything harmful about the guru's retinue, students, patrons, and so forth, since if this came to attention of the guru himself, it would not please him. They are not hypocritical about actions done for the guru's purposes, whether peaceful or harsh, or whether or not they are in accord with worldly convention. They do not think, "This is wrong," or "That is not the proper way," or that the guru's earlier and later words and actions have even the slightest contradiction. The Root Tantra Establishing Wisdom says:

Covetousness for the gurus things and retinue
And refuting his close retinue is abandoned.
For sentient beings all his various actions
As beneficial upaya are great miracles.
For the limitless ocean of his intentions and actions
Put aside wrong views, since they do harm.

g) Examining one's own faults

Respectfully meditating, reflections arise that because of being unmindful, such actions were done through one's own faults:

 

Whenever they have shown any anger toward the teacher,
Certain that they have faults, they, therefore examine themselves.
Having confessed their faults they vow to abandon them
Bowing their heads in meditation, they supplicate.
Pleasing the teacher thus, they quickly become accomplished.

Anger toward true spiritual friends is not good. Since when we does evil deeds the spiritual friend is not pleased, thinking, "how did we go wrong," we examines ourselves. We confess and strongly vow to refrain.
 

(i.e. About Confession / Purification (with external support to internal)
-- all about changing our acts and views in order to be in accord with the real nature of everything:)

Thus there are great dangers in entering a Guru-disciple relationship. Your Tantric Master may be the one who has given you empowerments, a tantric discourse or even instruction on mandala drawing. As he has no pretension and is never boastful, he will always hide his good qualities and never hesitate to admit shortcomings. If you do not recognize such traits as indications of his perfection, humility and skillful means, you may make the serious mistake of belittling or seeing faults in him. Having established a formal bond with this Guru and through him entered a pathway to Buddhahood, you have then cast yourself into terrible suffering if from the depth of your heart you break this link . Therefore you must have great awareness, for although Guru devotion will elevate you to Full Enlightenment, a breach of it will be your downfall.

(If from a lack of awareness you have shown disrespect) to your Guru, reverently present an offering to him and seek his forgiveness. Then in the future such harm as plagues will not befall you.

As a Buddha, a Guru will never hold a grudge, showing him disrespect cannot possibly offend or hurt him. The only one you harm is yourself. Therefore if you repent and beg his forgiveness, he will accept what you offer with great compassion. Then by the force of your faith, respect and devotion, you need not experience great misfortune.

The beneficial effects of Guru-devotion and the dire consequences of a breach of it are not rewards and punishments from a godly Guru. They follow directly from cause and effect. Your Guru is the focal point for your practices leading to Enlightenment. The more devoted you are towards the state of perfection he represents, the closer you come toward this goal. Despising him can only tale you further away into darkness and ignorance.

-- Fifty Stanzas of Guru Devotion, Aryasura

The four powers

When confessing one's breakages of samaya, one needs to generate the 4 remedial powers: 

1. Feeling regret at former negative actions, realizing they were harmful and should not have been done; (Destruction Force -- the intelligent regret of an educated Buddhist. Knowing you will suffer from your bad deeds)

2. Resolving not to commit such actions in the future; (Restraint Force -- you stop doing it.)

3. The power of reliance or support: in this case, imagining Amitabha, Chenrezig, and Vajrapani in space before one, and, with them as a basis, one makes the confession; (Basic Force -- taking refuge.)

4. The power of remedy: here it means reciting the mantra OM AMI DEWA HRIH. (Antidote Force -- do something to make up for what you did.)

If all these 4 powers are complete, then even though the extent of one's negative actions might be comparable to the size of Mount Meru, they will be purified. 

-- Vem Tulku Tenga, Amitabha Sadhana

The four powers

In order to purify negative actions completely, one needs four powers or strengths: the power of support, the power of regret, the power of the antidote, and the power of resolution.

Purification requires a support for us to express our remorse, make our confession and repair the effects of our past negative actions. In this case, the support is Vajrasattva. Visualize him above your head, utterly peaceful and smiling, brilliant white like a dazzling snow mountain illuminated by the rays of a hundred thousand suns. He is sitting in full vajra posture, upon a thousand-petalled white lotus and a moon disc. In his right hand he holds a golden vajra at his heart center, and in his left, a silver bell resting on his hip. Vajrasattva is wearing the thirteen Sambhogakaya adornments - the five silken garments and the eight-jeweled ornaments. He is in union with his consort, Vajratopa,' who holds a curved knife in her right hand and, in her left, a skull cup filled with amrita, the nectar of immortality. Visualize Vajrasattva not as someone made of flesh and blood, but like a rainbow in the sky, vivid yet empty. Unlike a rainbow, on the other hand, he is not simply something perceived physically, for he is pervaded with the wisdom and compassion of all the Buddhas. Think of him as your kind root teacher, appearing in the form of Vajrasattva.

· The second power is the power of deep, intense remorse for one's past actions. If you had swallowed a virulent poison without realizing it, you would certainly feel desperate when you found out you were going to die. Similarly, up to now you have not been aware of the devastating power that has accumulated from the negative actions you have committed throughout many past lives. Today, realizing that these negative actions are the very cause of your wandering in samsara and of all your suffering, you feel a strong regret at having acted so carelessly. If you did not feel this regret, you would simply continue to accumulate negative actions and perpetuate your suffering. But now you realize that you need to purify yourself, so you turn to Vajrasattva to request the means to do so. Why is it Vajrasattva that we choose for this purification? When he vowed to achieve enlightenment for the sake of all beings, he made this wish: "When I become a fully enlightened Buddha, may all beings be purified of their obscurations, their ignorance and their negative actions simply by hearing my name, seeing my form, thinking of me, or reciting the mantra that contains my name."
 

· Regret alone is not enough: we have to put into action the means for purifying ourselves. This is done through the power of the antidote. Direct your whole mind towards Vajrasattva, confident that, since he is the all-encompassing sovereign of all mandalas, the union of all the Buddhas, he has the power to purify your obscurations. Visualize Vajrasattva above your head as previously described, with a moon disc in his heart center, upon which is a white letter HUNG surrounded by the hundred-syllable mantra. Recite: 

Ah! On the crown of my head, on a lotus and moon,
Sits Guru Vajrasattva in union with his consort.
From the mantra in his heart falls a stream of nectar,
Which purifies illness, harmful influences, negative actions and defilements. 

Then recite the hundred-syllable mantra as many times as you can. While reciting, generate strong devotion towards Vajrasattva, thinking,

"Because of my past actions in this life and in all my previous lives, I am in this miserable situation in samsara. Grant your blessings now so that I can purify myself, or I will continue to circle in samsara forever."

This fervent supplication, offered with hands folded and tears of devotion in your eyes, invokes the wisdom mind of Vajrasattva to purify your negative actions. ...
 

· In order to make your purification last, you now need to apply the fourth power, the power of resolution. This means to have the unwavering determination that even if it costs you your life you will not revert to negative action, which, as we now know, causes all our suffering and keeps us circling in samsara. ...

-- Ven. Rizong Rinpoche, Vajrasattva purification practice

On purification

While doing confession, if one can meditate on the emptiness of each negative karma, it becomes unbelievable purification --- powerful and unbelievable merit. 

If one can't get the feeling of emptiness, then one should think that it is merely labeled. After confessing each negative karma, think, ‘This is merely labeled, this is merely labeled’. That gives you an idea of emptiness --- that it doesn't exist from its own side. If this doesn't give directly the feeling of emptiness, then think: ‘Dependent-arising, merely labeled, subtle dependent-arising’. This can help one get the feeling of emptiness. 

Every time one meditates on emptiness, so much merit is accumulated. As we have the freedom to practice the Dharma, we should make use of this opportunity to purify and accumulate inconceivable merit in such a short time. 

-- Lama Zopa Rinpoche

Vimalakirti Sutra - Chapter 1 - Purification Of The Buddha-Field

1.1 - A great gathering - the qualities of Bhikshus, the qualities of the bodhisattvas
1.2 - The Licchavi bodhisattva Ratnakara's hymn to the Buddha - the qualities of a Buddha
1.3 - The explanation of the bodhisattvas' purification of the Buddha-field
1.4 - Why a Buddha-field might appear impure (the purity of the Buddha-field depends on the purity of the mind visualizing it)

Thereupon, magically influenced by the Buddha, the venerable Shariputra had this thought:

"If the Buddha-field is pure only to the extent that the mind of the bodhisattva is pure, then, when Shakyamuni Buddha was engaged in the career of the bodhisattva, his mind must have been impure. Otherwise, how could this Buddha-field appear to be so impure?"

The Buddha, knowing telepathically the thought of venerable Shariputra, said to him,

"What do you think, Shariputra? Is it because the sun and moon are impure that those blind from birth do not see them?"

Shariputra replied,

"No, Lord. It is not so. The fault lies with those blind from birth, and not with the sun and moon."

The Buddha declared,

"In the same way, Shariputra, the fact that some living beings do not behold the splendid display of virtues of the Buddha-field of the Tathágata is due to their own ignorance. It is not the fault of the Tathágata. Shariputra, the Buddha-field of the Tathágata is pure, but you do not see it."

Then the Brahma Sikhin said to the venerable Shariputra,

"Reverend Shariputra, do not say that the Buddha-field of the Tathágata is impure. Reverend Shariputra, the Buddha-field of the Tathágata is pure. I see the splendid expanse of the Buddha-field of the Lord Shakyamuni as equal to the splendor of, for example, the abodes of the highest deities."

Then the venerable Shariputra said to the Brahma Sikhin,

"As for me, O Brahma, I see this great earth, with its highs and lows, its thorns, its precipices, its peaks, and its abysses, as if it were entirely filled with ordure."

Brahma Sikhin replied,

"The fact that you see such a Buddha-field as this as if it were so impure, reverend Shariputra, is a sure sign that there are highs and lows in your mind and that your positive thought in regard to the Buddha-gnosis is not pure either. Reverend Shariputra, those whose minds are impartial toward all living beings and whose positive thoughts toward the Buddha-gnosis are pure see this Buddha-field as perfectly pure."

1.5 - This Buddha-field is always thus pure

Thereupon the Lord touched the ground of this billion-world-galactic universe with his big toe, and suddenly it was transformed into a huge mass of precious jewels, a magnificent array of many hundreds of thousands of clusters of precious gems, until it resembled the universe of the Tathágata Ratnavyuha, called Anantagunaratnavyuha. Everyone in the entire assembly was filled with wonder, each perceiving himself seated on a throne of jeweled lotuses.

Then, the Buddha said to the venerable Shariputra,

"Shariputra, do you see this splendor of the virtues of the Buddha-field?"

Shariputra replied,

"I see it, Lord! Here before me is a display of splendor such as I never before heard of or beheld!"

The Buddha said,

"Shariputra, this Buddha-field is always thus pure, but the Tathágata makes it appear to be spoiled by many faults, in order to bring about the maturity of the inferior living beings. For example, Shariputra, the gods of the Trayastrimsa heaven all take their food from a single precious vessel, yet the nectar, which nourishes each one, differs according to the differences of the merits each has accumulated. Just so, Shariputra, living beings born in the same Buddha-field see the splendor of the virtues of the Buddha-fields of the Buddhas according to their own degrees of purity..."

(Everything is pure, but one may not see it that way because of his ignorance or low degree of purity of his mind.
When someone understand emptiness, everything is seen with equality; that is the purification.
By visualizing like this even as a beginner, it helps to reduce fears and self preoccupation; calming the mind.
It also help to imagine that one is being protected and helped by Buddhas, Bodhisattvas, and Great Kings.
Once one feels secure, protected, and blissful, one is more receptive to the emptiness.)

3.8 - The nature of the mind (There is no inherently existent "sin", the problem is "knowledge")

"Lord, while I was giving those two monks some religious discourse, the Licchavi Vimalakirti came there and said to me,

Reverend Upali, do not aggravate further the sins of these two monks. Without perplexing them, relieve their remorse. Reverend Upali, sin is not to be apprehended within, or without, or between the two. Why? The Buddha has said, "Living beings are afflicted by the passions of thought, and they are purified by the purification of thought."

"'Reverend Upali, the mind is neither within nor without, nor is it to be apprehended between the two. Sin is just the same as the mind, and all things are just the same as sin. They do not escape this same reality.

"'Reverend Upali, this nature of the mind, by virtue of which your mind, reverend, is liberated - does it ever become afflicted?'

"'Never,' I replied.

"'Reverend Upali, the minds of all living beings have that very nature.

Reverend Upali, passions consist of conceptualizations. The ultimate nonexistence of these conceptualizations and imaginary fabrications - that is the purity that is the intrinsic nature of the mind.
Misapprehensions are passions. The ultimate absence of misapprehensions is the intrinsic nature of the mind.
The presumption of self is passion. The absence of self is the intrinsic nature of the mind.

Reverend Upali,

Ø All things are without production, destruction, and duration, like magical illusions, clouds, and lightning;

Ø All things are evanescent, not remaining even for an instant;

Ø All things are like dreams, hallucinations, and unreal visions;

Ø All things are like the reflection of the moon in water and like a mirror-image;

Ø They are born of mental construction.

Those who know this are called the true upholders of the discipline, and those disciplined in that way are indeed well disciplined.'"

"Then the two monks said, 'this householder is extremely well endowed with wisdom. The reverend Upali, who was proclaimed by the Lord as the foremost of the upholders of the discipline, is not his equal.'

"I then said to the two monks, 'Do not entertain the notion that he is a mere householder! Why? With the exception of the Tathágata himself, there is no disciple or bodhisattva capable of competing with his eloquence or rivaling the brilliance of his wisdom.'

"Thereupon, the two monks, delivered from their anxieties and inspired with a high resolve, conceived the spirit of unexcelled, perfect enlightenment. Bowing down to that good man, they made the wish: 'May all living beings attain eloquence such as this!' Therefore, I am reluctant to go to that good man to inquire about his illness."

-- Vimalakirti Sutra

The bodhisattva Srikuta declared, "'Defilement' and 'purification' are two.
When there is thorough knowledge of defilement, there will be no conceit about purification.
The path leading to the complete conquest of all conceit is the entrance into non-duality."

-- Vimalakirti Sutra, Section about going beyond the duality defilement vs. purification

2. The Second Ground, Stainless

[A. The Completely Pure Moral Discipline On This Ground]
[A.1 The Excellent Moral Discipline On This Ground]

[II.1.ab]
Because he possesses excellent moral discipline (2) and pure qualities,
He has abandoned the stains of degenerate discipline even in his dreams.

(i.e. Three types of moral discipline:
    1. the moral discipline of restraint (Pratimoksha vows),
    2. the moral discipline of gathering virtuous Dharmas (Bodhisattva vows), and
    3. the moral discipline of benefiting living beings (Tantric vows).
The definition of perfection of moral discipline is any moral discipline maintained by Bodhicitta.
It has two divisions:
    1. The transcending perfection of moral discipline (Bodhisattvas),
    2. And the transcendent perfection of moral discipline (of Buddhas).)

[A.2 The Completely Pure Qualities That Depend Upon This]

Because his conduct of body, speech, and mind is pure,
He accumulates all ten paths of holy actions.

(i.e. The moral discipline of abandoning the ten non-virtuous actions permits to purify our conduct of body, speech and mind.)

[A.3 This Moral Discipline Surpasses That Of The First Ground]

For him all these ten virtuous paths
Are perfected, and so extremely pure.
Like the autumn moon he is always completely pure.
Pacified and radiant, he is beautified by these.

[A.4 Another Cause Of Completely Pure Moral Discipline]

If we keep pure moral discipline with the view of inherent existence,
Then because of that our moral discipline is not pure.
Therefore he is always completely free from the wanderings
Of the dualistic mind towards the three.

(i.e. According to the Madhyamika-Prasangika school, moral discipline is completely pure only when it is conjoined with the realization of lack of inherent existence. There are many cause of the complete purification of moral discipline, but realizing the emptiness of the three spheres is the main cause. The complete purification of moral discipline is given as a quality of the second ground.)

 

[D. The Divisions Of The Perfection Of Moral Discipline]

If there is observation of the three-
What is abandoned, by whom, and with respect to whom -
That moral discipline is explained as a mundane perfection.
That which is empty of attachment to the three is supra-mundane.

-- Chandrakirti, Guide to the Middle Way - Section on the perfection of moral discipline

On the Futility of Vicarious Purification

The disciples of Maakandika, the brahmacarin, placed his corpse in a litter, and holding it aloft, carried it through the city, with many of them calling out, "Whosoever views the body of Maakandika will gain the way of purity. How much the more so if they pay reverence to it or make offerings." Many people believed what they said. The Bhikshus heard this and asked the Buddha, "World Honored One. What about this matter?" 

The Buddha replied in verse:

Petty people seek purity through what their eyes see.
People like these have no wisdom or actual path.
The afflictions of all the fetters fill up their minds.
How could they by viewing gain the way of purity?

If it were by the eyes seeing that one gained purity,
What use then wisdom or the treasury of meritorious qualities?
It is through wisdom and meritorious qualities that one attains purity.
As for obtaining purity through viewing, there is no such thing.

-- Kalavinka, Prajñápáramitá Sastra

From: Sutta Nipata IV.11 - Kalahavivada Sutta - Further Questions

A questioner asks the Buddha a series of questions: What is the cause of disputes? Of becoming? Of desire? Is the highest goal in life purification or annihilation?

... "What we asked, you have explained. We now ask another question. Tell us the answer to it. Do not some of the learned declare purification of the spirit (The term "spirit" (yakkha) is equivalent here to "being" or "man.") as the highest state to be attained? And do not others speak of something else as the highest?" (An alternative rendering of this sentence could be: "Do not some of the learned declare (the immaterial attainments) as the highest state, as man's purification?")

"Some of the learned do declare purification of the spirit as the highest. But contrary to them some teach a doctrine of annihilation. Those clever ones declare this to be (final liberation) without basis of life's fuel remaining. Knowing that these (theorists) rely on (mere opinions for their statements) a sage investigates that upon which they rely. Having understood and being free (from theories) he will not dispute with anyone. The wise do not enter into any existence."

About this purification (external, internal...): It is skillfully presented as a purification but the perfection of this purification is accomplished when one see the emptiness of the three: the one to purify, the sins to purify, the purification process. This is going beyond the duality defilements vs. purification, beyond the duality samsara vs. Nirvana.

The purification of the body, speech and mind, and the three together, means directly seeing their real nature, the real nature of the objects of the three worlds, the real nature of our own mind in the three occasions.

Simulating this purification process is necessarily skillful and wholesome because it is in accord with the real nature of everything. If not acting egoistically like hurting others is wholesome and brings much peace and happiness (setting the proper conditions to progress further on the path), then necessarily seeing everything as pure will do at least as much (but it is very hard to see it that way.) This doesn't mean that we should drop all discrimination right now, and think that unwholesome actions are pure and can be done without consequences. It means: seeing their real nature, inseparability of dependent origination and emptiness. If we should not get attached to wholesome actions while we do them, we shouldn't either get attached to this purification simulation.

The purification is first presented as being done by external beings after begging them to do so.  Then this process is gradually internalized, only one take full responsibility of his own karma and Liberation. There is also the inseparable taking of responsibility for the Liberation of all other sentient beings.

The term for these preliminaries in Tibetan is Ngöndro, which literally means 'going before.' Hence these practices go before serious practice. There are four specific preliminary practices common to all the Vajrayâna traditions:

Ø (1) Refuge,

Ø (2) Confession,

Ø (3) Preceptor yoga, and

Ø (4) Mandala offering.

Each has to be performed one hundred thousand times. In addition to these four, certain traditions require

Ø The performance of prostrations,

Ø And others require alternative rituals.

· Refuge. As already mentioned, in the Vajrayâna tradition one takes refuge in four 'objects'--the Buddha, Dharma, Sangha, and preceptor, or guru. Taking refuge involves visualization of the objects of refuge either separately or together: (a) one can visualize one's preceptor, the Buddha, the texts, and the Noble Assembly separately, or (b) one can visualize the four objects of refuge integrated or combined into the single figure of the tutelary deity. Some of you may have seen this visualization portrayed in painted scrolls, with the objects of refuge pictured in a tree, on a jeweled throne, on a lotus and a sun or moon disk (for more on some of these symbols, see Chapter Twenty-five). Using this visualization of the four objects of refuge, we recite a refuge formula one hundred thousand times.

· Confession. For convenience, I have called the second specific preliminary practice 'confession' because it is commonly referred to by this name. However, it is important to remember here that we are not concerned with confession as a means of securing forgiveness. We do not use the term in the same sense in which it is used in Christianity, where the confession of sins is followed by forgiveness from an external power. In this context, confession merely implies our own recognition of unwholesome actions done in the past, and our resolve not to repeat them. Especially important in this practice of confession of unwholesome actions is the Buddha Vajrasattva, another special form of the Buddha similar to the Buddhas of the Five Families. Vajrasattva is an archetypal form of the Buddha who embodies the state of enlightenment for the special purpose of the confession and purification of unwholesome actions.

Vajrasattva appears in the Mahayana pantheon as well, and the practice of confession of unwholesome actions is one of the preliminaries performed by all who embark on the Bodhisattva path. Vajrasattva is white in color. He has a single face and two hands, and holds a vajra and a bell, which stand for skillful means and wisdom, respectively. In the specific preliminary practice of confession, we meditate on Vajrasattva and recite the hundred-syllable mantra of Vajrasattva one hundred thousand times.

It is said that four powers issue from the practice of the confession and purification of unwholesome actions.

The first power is the 'power of the shrine,' which refers to the power of Vajrasattva as a symbol of purification. There is a certain power which issues from visualization of the form of Vajrasattva. This is a symbolic power, similar to the kind of power that issues, in the mundane context, from a symbol such as the national flag. The national flag has a symbolic power; similarly, in the sacred context of meditation, the image of Vajrasattva has a certain power, the power of symbol.

The second of the four powers is the 'power of transcendence,' of going beyond. This refers to a sincere renunciation of unwholesome actions. In other words, in the course of the meditation, unwholesome actions are transcended.

The third power that issues from this practice is the 'power of habitual antidote,' or the power of persistent correction, which refers to the sincere resolve not to repeat the unwholesome actions one has done in the past. This is the power to refrain from doing unwholesome actions again in the future.

The fourth power is the 'power of restoration.' This refers to the fact that, insofar as unwholesome actions belong to the level of conditioned reality, they do not really penetrate to the core of one's own being, which is the Buddha mind, or the nature of emptiness. Unwholesome actions are, in reality, adventitious. They are like the dirt that soils a white cloth, or the smoke or cloud that obscures the sky. Because of this, meditation on Vajrasattva results in the power of restoration, which is the realization of our intrinsic purity.

· Preceptor Yoga. The third preliminary is called preceptor yoga. The preceptor (guru or lama) is an accomplished master who bestows tantric initiations and special spiritual attainments. Although it is quite common for those not conversant with the Tibetan tradition to refer to any Tibetan monk as a lama, in the Tibetan tradition this term is reserved for such qualified masters, while ordinary monks are referred to simply as gelong (Bhikshu). The term yoga means 'yoking together,' connecting or identifying.

The purpose of preceptor yoga is to establish a close bond between disciple and master. Here again, we can see the importance of the preceptor in the Vajrayâna tradition. This practice can take different forms, which differ slightly. However, in general it involves the recitation, one hundred thousand times, of a formula that expresses a disciple's devotion to and regard for the qualities of the preceptor.

I would like to expand on what I said earlier about the importance of the preceptor in the Vajrayâna tradition--why this is and must be so. The Vajrayâna tradition is first and foremost an oral tradition, handed down from master to disciple. The association or connection between master and disciple is particularly important. This association leads to the formation of lineage. Lineage is, of course, important not only in the Vajrayâna but also in the Buddhist tradition as a whole, especially when it comes to monastic ordination. If you look at the history of monasticism in Sri Lanka and Thailand, you will notice the importance accorded to it. Because of discontinuation of the lineage of monastic ordination, special envoys had to be sent from one Theravada country to another on a number of occasions, simply to renew the lineage.

Lineage is like an electric circuit. When the lineage is broken, the ordination of new disciples cannot take place. This also occurred in the monastic history of Tibet when, after the persecution of Buddhism under King Lan-dar-ma, the lineage of monastic ordination had to be reestablished with the help of Chinese monks. Thus lineage is extremely important. It is important in the Vajrayâna tradition because it is by means of lineage--the unbroken chain connecting master and disciple--that the Vajrayâna teachings are handed down from one generation to the next.

The concept of lineage implies the identity of each link in the chain, each member of the lineage. Consequently, the figure of the preceptor secures identification between the master, disciple, and tutelary deity. Later, the disciple him or herself forges this bond as he or she develops his or her own sense of identification with the preceptor and then with the tutelary deity.   The institution of the lineage, as it is embodied in the figure of the preceptor, cuts across time and space. It bridges the gulf that separates us, here and now, from the time and place and mode of being of the Buddha. This is why, in Vajrayâna initiation and meditation practice, the preceptor is identified with the tutelary deity, and it is then the task of the practitioner to identify with the deity through the preceptor. This practice of union with the guru is important for creating the foundation of the special relationship between practitioner and preceptor.

· Mandala Offering. The fourth preliminary practice is the offering of the mandala. In general, a mandala is a sacred, symbolic (or magic) circle. In the context of the offering ritual, the mandala represents in symbolic form the whole mundane universe, as it is pictured in traditional Buddhist cosmology. Traditionally, the universe is said to have Mount Sumeru at its center, the four continents on each side of Mount Sumeru, four intermediate continents, and so forth. The mandala is a symbolic representation of this traditional cosmology.

In the practice of mandala offering, the practitioner offers to the four objects of refuge (the Buddha, Dharma, Sangha, and preceptor) all his own merit, born of wholesome actions, in the symbolic form of the universe. He offers all his wholesome actions to these four objects, which are the repositories of all excellent qualities, for the sake of the enlightenment of all sentient beings. This offering is done a hundred thousand times. Along with the recitation, the practitioner performs a ritual using a disk of metal, stone, or wood and grains of rice, wheat, or sand, by means of which he creates symbolically the salient features of the traditional cosmology of the universe.

This practice of mandala offering is effective because it is the most excellent form of karma. There are five modifying conditions that intensify the weight of karma--three subjective and two objective. The three subjective conditions are (a) persistence or repetition of an action, (b) willful intention, and (c) absence of regret. The objective conditions are (d) quality and (e) indebtedness toward whom the action is directed (see also Chapter 8). In the mandala offering, we have all the conditions conducive to enhancing the weight of this wholesome karma. We have persistence, in that the offering is done a hundred thousand times. We have the intention of the practitioner to offer all his merits in this symbolic form to the enlightened ones. We also have a complete absence of regret. If we were to offer material objects, we might be liable to experience some feeling of regret. For example, if I offer a financial endowment to a monastery, I may later think that I have offered too much. But with a symbolic offering of this sort, there is no ground for that kind of feeling to arise, so the wholesome karma it generates is unopposed. Last, who is more worthy of offering than the enlightened ones, who are of the highest worth and greatest benefit to us, since it is they who make enlightenment accessible? The practice of mandala offering thus creates the merit required to make rapid progress along the Vajrayâna path.

In short, the four specific preliminary practices have a special contribution to make in the preparation for serious Vajrayâna practice.

· The recitation of the refuge formula establishes one firmly on the path, creating a secure shelter that protects one from discouragement and distractions.

· The practice of confession purifies unwholesome actions.

· The practice of preceptor yoga identifies practitioner and preceptor, establishing the relationship so crucial to one's progress on the Vajrayâna path.

· Finally, the practice of mandala offering creates the positive potential, the wholesome energy, that one needs in making rapid and efficient strides.

--  The Tree of Enlightenment - An Introduction to the Major Traditions of Buddhism - by Peter Della Santina - Chapter Twenty-Seven - The Preliminary Practices

Om Vajrasattva, keep your vow.
Vajrasattva live in me.  Make me firm.
Be greatly pleased.  Deeply nourish me.
Love me passionately.  Grant me all siddhis,
And in all actions make my mind most virtuous.
Hum ha ha ha ha ho (laughter of complete victory)
Blessed one, Vajra of all the Tathágatas!
Do not abandon me. Holder of the Vajra
Being of the great bond. Ah hum
(a composite translation)

The Tantra of Immaculate Confession says:

The hundred-syllable mantra is the quintessence of the Mind of all the Sugatas.
It purifies all violations, all breaches, all conceptual obscurations.
It is the supreme confession, and to recite it 108 times without interruption repairs all violations and breaches
and will save one from tumbling into the three lower realms.
The Buddhas of past, present and future will look on the yogi that recites it as a daily practice
as their most excellent child, even in this very lifetime, and will watch over and protect him.
At his death he will undoubtedly become the finest of all the Buddhas’ heirs.

Whatever violations and breaches of the root and branch samayas you may commit after setting out on the path of Secret Mantra Vajrayâna, the daily repetition of the hundred syllable mantra 21x every day while meditating on Vajrasattva constitutes what is called the " blessing of downfalls."  It will prevent the effects of those downfalls from developing or increasing. One hundred thousand recitations will completely purify all your downfalls.

According to The Essential Ornament:

To recite correctly twenty-one times
the hundred-syllable mantra,
While clearly visualizing Vajrasattva
Seated on a white lotus and moon,
Constitutes the blessing of the downfalls,
Which are thus kept from increasing.
Thus the great siddhas have taught.
So practice it always.
If you recite it a hundred thousand times,
You will be purified of all downfalls.

The teaching of the bodhisattvas consists in achieving purification of the mind through contemplating the mark of all dharmas as being devoid of either that which binds or that, which liberates. This is as illustrated in the text entitled "The Life of Manjushri..."

-- Kalavinka, Prajñápáramitá Sastra - The Bodhisattva's Reality-Based Skillfulness

The basis of purification is the mind itself in its union of clarity and emptiness.
The method of purification is the great Mahamudra Diamond-practice.
What is to be purified are the transitory illusory impurities.
The fruit of the purification is the perfectly pure truth-state.
May this become realized.

-- Wishing Prayer for the Attainment of the Ultimate Mahamudra, Karmapa Rangjung Dorje

The unity of emptiness and clarity is the ground for purification. The ground for that purification, what you are purifying, is the mind itself. [The ground is the two truths -- the relative truth and the ultimate truth -- free from both eternalistic and nihilistic extremes. Each and every one of us in our potential is Buddha.]

The means to purify -- the method of purification -- is Mahamudra, the yoga of the vajra. [The path is the accumulation of merit and the accumulation of wisdom, free from the extremes of asserting and denying.]

And what is to be purified are the temporary, illusory obscurations or stains that obscure the mind. 

The fruition, "the result of purification" -- jang dre -- which is the Dharmakaya totally free of all defilements. [The fruition free from the extremes of samsara and the extremes of peace, nirvana, and is the benefit for oneself and the benefit for all beings.]

-- The Aspiration Prayer of Mahamudra, the Definitive Meaning, composed by The Lord Protector Rangjung Dorje, The Third Gyalwa Karmapa, Shenpen Osel

The fifth topic is the benefit of Mahamudra practice. The text continues,

If, free of all intention, you do not abide in extremes, you will see without exception the meaning of all the Buddha’s teachings or of all the takas, the sections of the Buddha’s teachings.

Through your practice of Mahamudra, intense immersion in your mind's nature free of extremes, or even through a partial attempt at such immersion - such as an appreciation of the view and an interest in the mind's nature - you will come to recognize and understand the meaning of the sutras, the Vinaya, the Abhidhamma, and all of the Vajrayâna, because what you are appreciating or working with is the essence of all of them. And further it says,

If you rest in this you will be liberated from the prison of samsara.

This means that, if you rest in this recognition of your mind’s nature, you will free yourself from all the sufferings of samsara: the sufferings of the lower realms, present sufferings, the sufferings of all kinds of rebirths such as human with all of its attendant sufferings, animal rebirth, and so on.

And further it says,

If you rest evenly within this, all of your wrongdoing and obscurations will be burned.

There are generally two types of impediments to the recognition of the mind’s nature. One is called wrongdoing, but in this case refers to the actual results of wrongdoing, what we often call bad karma, the traces within you of the negative things you have done with body, speech and mind. In order to purify those traces, we normally engage in various common practices such as the Vajrasattva meditation, the application of the four powers of confession, and so on. The uncommon practice of Mahamudra itself can remove or purify all of this negative karma.

The four powers, according to Jamgon Kongtrul Lodro Thaye, in The Torch of Certainty, are: 

Ø "1. The ‘power to renounce’ and regret your previous misdeeds [mentally before the Three Jewels and the Three Roots] as vigorously as if you had swallowed poison.

Ø 2. The ‘power to refuse to repeat a harmful deed,’ and to firmly resolve, ‘Even if my life is at stake, I will never do it again.’ 

Ø 3. The ‘power to rely’ on Taking Refuge and Engendering the Enlightened Attitude. 

Ø 4. The ‘power to carry out all types of remedial wholesome acts to purify harmful ones,’ including the ‘Six Gates of Remedy,’ and others. and so on." The Six Gates of Remedy are to say the names of Buddhas and bodhisattvas;

§ To set up images, holy books, and stupas; 

§ To make offerings to the Buddha, dharma, and Sangha, and to the lama, yidam, and dakas, dakinis, and dharma protectors;

§ To recite the sutras and tantras taught by the Buddha;

§ To recite the "hundred-syllable mantra of the Tathágata," the mantras of Vairocana, Akshobhya, and other profound mantras; 

§ Confident in the potentiality of Buddhahood, while meditating and reciting, to meditate on the significance of non-self (emptiness) and three-fold purity, i.e., without regard for the obscurations to be purified, an instrument of purification, and a purifier, and between meditation sessions, to concentrate on the unreality or illusoriness of all phenomena.

The other impediment to realization is obscuration in general, which includes the mental afflictions or kleshas and ignorance itself. All of this, wrongdoing and obscurations in general, can be purified or removed through resting in the nature of your mind.

Next, the text says,

This is the torch of the doctrine, or this is called for those reasons the torch of the doctrine.

The doctrine, of course, means the Buddha’s teaching. Here Mahamudra is being called "the torch of the Buddhist teachings" because it is the essence of them, which actually dispels our ignorance. The benefits that have been explained here, which are essentially threefold, really are all included in this removal of all ignorance, and therefore the benefit of Mahamudra is simply that, through removing all ignorance, it causes one to acquire or attain all virtuous or positive qualities and to be free of all defects.

-- "Mahamudra Upadesha", Tilopa, Shenpen Osel)

The Ngöndro practice is very important in order to purify bad karma and to generate wisdom. Actually, our main practice is Mahamudra, but you cannot practice Mahamudra without purification and blessing. In this respect the "Preliminary Practices" are the most essential. 

-- The Mahamudra Way Kunzig Shamar Rinpoche  Part 1: The Preliminary Practices

Generally, anger at anyone certainly depends on ourselves. If we did not exist, this would not arise, like the anger of the people of our continent Jambuling and the northern continent Kurava. Since they see and hear each other and so forth, they are like a drum and a stick. Anger is not proper. One will become the eye-condition of others' evil deeds, and by one's own anger and hatred always arising the seed of hell will be produced.

Therefore, if we are angry with anyone, we should meditate on them above the head. In a few days anger and obscuration will certainly be purified. In particular when there has been improper feelings toward the guru, meditate on him on the top of the head. Having done prostrations and offerings, with complete repentance, shed tears and joining the palms saying,

"Kye, kye precious guru,

For me there is no other hope but you.
I supplicate you to look down on me
With your eye of kindness and compassion.
I am oppressed by confusions of ignorance.

Why mention that the three gates are impaired
With complete remorse and repentance I confess.
My three vows have been transgressed and broken.
My mind is covered with damaging defilements

May you purify that by your compassion.
As for me, by unknowing stupidity,
Though I did not seek to, I did wrong,
Previously too I wandered in samsara.

Now by you who are the compassionate guru,
May all my obscurations be cleared away.
For such an unknowing fool as I am now
If when you have seen my abundant faults,
I am not part of your intended kindness,
What other intention could arise for me?

Former victorious ones beyond all counting
Abandoned us and went to liberation.
Now the victorious ones of the ten directions
Having urged you, for our benefit,
When you have emanated as the guru,
If you reject us now and abandon us
Who live as if seduced to a fearful place,
You today will fail us terribly.
Or like a precious wish-fulfilling gem
If we make our supplication to you,
Will you grant whatever is desired?
You are very kind and skilled in means.
Why do not look on us with kindness?
Offerings are made even to flesh-eating demons.
As soon as our true words have been expressed,
If even former anger is put aside,
As for you, compassionate father of beings,
With devoted homage, overwhelmed with longing,
If I confess my faults with sincerity,
Will you not consider me with compassion?
Not all my evil deeds are purified.
If I should go on to other lives,
I shall only burn in the fires of hell.
If you do not purify these deeds,
Compassionate master, how will it be done?
Kye ma Kye 'ud these faults and evil deeds
I supplicate you, purify them all

(i.e. A skillful means where the disciples rely on the help of the external gurus and deities to help him / her. But gradually this external guru is replaced by the internal guru, the Buddha-nature within.)

Instantly when viewed by your compassion
I will receive empowerment and blessing.
The supreme and worldly siddhis will be bestowed.
Obstructing spirits and agents of perversion
And obstacles will all be cleared away,
Establishing all my wishes in this life,
Free from suffering at the moment of death
Immediately when life has been cut off,
I will be free from the terrors of the Bardo.
If I do not rectify transgressions,
There will not be this main point of the teachings.

 (i.e. About Blessings And Empowerments / Initiations: (from external to internal)

In petitions and prayers to the lama, the disciple requests blessings. This is an important practice, as the power of the lama's blessings on the disciple's continuum does not depend on the lama, but on the disciple. If his or her faith and respect in the lama are very strong, the disciple will be receptive to the lama's blessing. If feelings towards the lama are clouded with doubt and uncertainty, his positive influence on the disciple will remain limited, however realized the lama may be. When the sun shines over a snow mountain, the snow melts and water flows into the valley below. If clouds obscure the sun the snow will not melt and the rivers dry up. Similarly, the disciple with faith in his or her lama will be receptive to his blessing, and their spiritual advancement will be affected, while the disciple in doubt will not reap such benefit.

-- Lama, Yidam, Khandro, Chokyong; From Cho Yang  - "The Voice of Tibetan Religion and Culture"

If we open ourselves to the lama filled with trust, and therefore get his blessing, our mind will be guided to maturity. This means that through the power of blessing we are able to recognize the true nature of our mind. Thus the lama - the source of blessing - is so important in the Vajrayâna and is called "the first root."

In order to get the blessing, several things are necessary. On the one hand, one needs to develop full trust and complete devotion toward the lama.

Only if one receives the authentic blessing is one in the position to realize the authentic fruit, the ultimate accomplishments, the highest siddhis.

When one talks about reaching the highest accomplishments, it is not something outer or something new one attains. It is the realization of the nature of ones own mind. One has attained the highest accomplishments when one is free of all momentary changing states and conditions, and when one has realized the mind as it really is.

Blessing is the ability to bring the mind of other sentient beings to maturity and to liberate them. Blessing does not have any form, or any specific symbol of expression. Although during empowerments different symbolic objects are used, the actual blessing is that one becomes free of the idea that someone receives a blessing and is given a blessing. This is the ultimate empowerment and the real blessing. Everything else is just symbols and examples for the receiving of blessing.

-- Lama - The Source of Blessing, Jamgon Kongtrul Rinpoche

Guru Puja


By the force of having thus requested three times, 
Nectars and rays—white, red and dark blue— 
Stream forth from the centers of our Guru's body, speech and mind, 
And one by one and altogether. 
They absorb into our own three centers,
Individually and then altogether, 
The four-obstacles are purged, 
The four pure empowerments implanted 
And seeds of the Four Kayas received,

A smiling emanation of the Guru dissolves into us
And we are blessed with inspiration.

From: Purification Yoga, Bristol -- Ganden Lha Gye - The Guru Yoga Of Lama Tsong Khapa

In order to practice Vajrayâna Buddhism, one has to receive Wang, Lung  and Tri (or empowerment, oral transmission and instructions) from a qualified Lama (Guru or Master). The term "Wang" in Tibetan, or "Abhishekha" in Sanskrit, literally means "Empowerment". It refers to a ceremony in which a qualified Lama places a disciple in touch with a particular Tantric Deity and empowers him to recite the Deity's mantra and meditate on the non-duality between his own mind and the Deity's mind. Much happens during the Empowerment Ceremony and everything that happens has its special meanings, not just for ceremonial decoration or ritualistic purposes.

An Empowerment always involves several different initiations. A major Empowerment may have four initiations, some of which are sub-divided into several Sub-Initiations. A minor Empowerment generally has three Initiations - for the body, speech and mind. These are the "three doors" through which we act and create karmas. The goal of Tantra is to purify all our karmas of body, speech and mind by removing our afflictions and obstacles to our liberation and omniscience, so that our actions become no difference from those of a Buddha.

Receiving an Empowerment is like planting of a seed. With the right conditions later, this seed will sprout and grow into Buddhahood. During the Empowerment, each of these three doors is blessed individually, thus, there is 

· A Body Initiation, 

· A Speech Initiation 

· And a Mind Initiation. 

In this way, the defilements of each of the three doors are purified and you are empowered to visualize yourself in the form of the Deity, to recite the Deity's mantra and to meditate on the mind of the Deity.

-- On receiving Wang (empowerment), Ngawang Phuntsok

· The body of the Yidam is the unity of appearance and emptiness, 

· The mantra is the unity of sound and emptiness, 

· And the mind is the unity of awareness and emptiness. 

-- Jamgon Kongtrul Rinpoche, Yidams - the Source of Accomplishments

From the tantric point of view, there are lamas

· Who give empowerments, 

· Who transmit the lineage, 

· And who give quintessential instructions.

Empowerment

Empowerment is very important, for in order to practice tantra, one must first receive initiation. In the lower categories of tantra,

1. There is only the vase initiation.

In the two higher categories of tantra, there are four [initiations]:

1. The vase initiation, [purification of body leads to Nirmanakaya; accumulation of merit; Generation Stage; appearances (perception / physical / body) and emptiness are inseparable] -- Within the vase initiation, there are several initiations, each related to one of the five Buddhas Families: 

1. Akshobhya - water initiation, [The first wisdom is the mirror-like wisdom, vs. anger -- Akshobhya, Vajra, Sambhogakaya -- consciousness, water, white, east]

2. Ratnasambhava - crown initiation, [the second is equalization wisdom, vs. pride -- Ratnasambhava, Ratna, Nirmanakaya -- feelings, earth, yellow, south]

3. Amitabha - vajra initiation, [the third is discriminating wisdom, vs. attachment -- Amitabha, Padma, inseparability of the three bodies -- perception, fire, red, west]

4. Amoghasiddhi - bell initiation [the fourth, the wisdom of achievement, vs. jealousy -- Amoghavajra/Amoghasiddhi, Karma, vajra holder body -- karmic formations, air, green, north]

5. And Vairochana - name initiation [and the fifth is the wisdom of the universe of Dharmakaya, vs. ignorance / confusion -- Vairocana, Buddha, Dharmakaya -- form, space, blue, center]

2. The secret initiation, [purification of speech leads to Sambhogakaya; accumulation of merit; Completion stage: Illusory body; sound (concepts) and emptiness are inseparable]

3. The wisdom initiation, [purification of mind leads to Dharmakaya; accumulation of merit; Completion stage: Clear light of signification; clarity (mind) and emptiness are inseparable]

4. And the word initiation or oral empowerment. [Purification of body, speech and mind leads to Svabhavikakaya / inseparability of the Trikaya; accumulation of wisdom; Completion stage: Union of body and mind; Samsara and Nirvana Inseparable - inseparability of dependent origination and emptiness]

5. [The ultimate empowerment; leads to Vajra kaya; The empowerment of Dharmadhatu wisdom; helping other sentient beings]

From the moment a practitioner has been taken the vase initiation, the master bestowing it become his or her lama. 

In addition, there is also the master initiation. The lama bestowing the initiation is called the vajra master.

Receiving initiation from a qualified teacher is a permission to recite the texts, to meditate on the deity and to recite the deity's mantra. Without an initiation the practice of tantra is not only not permitted, but is also considered a cause for accumulation of grave negative karma for both the teacher and the disciple. Receiving the proper initiation gives the practitioner the power to practice successfully and gain accomplishments. As stated in the following vase:

Without initiation there is no spiritual attainment,
Like a butter lamp of water.

Once the disciple has received initiation, the lama can teach him or her tantric practices and meditations.

· Having received initiation into the three lower tantras, the disciple must practice the yoga with signs, which means visualizing the deity and reciting the mantras, which are practices for developing a calmly abiding mind. 

· Once calm abiding has been attained, the disciple practices the yoga without signs, which is meditation on emptiness, with meditation on the deity to develop special insight. 

· Having received the higher tantric initiations the disciple is ready to practice the generation and completion stages.

Transmission

All tantric teachings have their source in the sets of discourses. They are considered the fourth scriptural division in addition to the three scriptural divisions of the Sutras: discipline, sets of discourses and knowledge. Tantra means continuum. Transmitting the continuum means passing on the tantric teachings, which have their base in the original tantric texts. These texts include descriptions of unique tantric practices, methods of practicing tantra, and explanations of attainments reached when the practices are completed.

Quintessential Instructions

When giving quintessential instructions the lama explains the profound meaning of a text in a way that is easily comprehended by disciples. There are aspects of tantric texts which are difficult to understand when merely read, and which require a lama's interpretation. The lama must either have experience of the matter in hand, which is best, or at least a profound understanding of what it means.

Experiential Teaching

The disciple meditates and when he or she has achieved some experience, relates it to the lama who offers further guidance. The disciple adds this advice to his meditation, continues to practice and on achieving new experience relates that before receiving further instruction.

-- Lama, Yidam, Khandro, Chokyong; From Cho Yang  - "The Voice of Tibetan Religion and Culture")