if you had
disparaged
all.
Wang-ch-ug-Dor-je-Mahamudra-Eliminating-the-Darkness-of-Ignorance
the Guru and?
disciplo 'before :they entet!
!
il.
formal re.
lationship?
. In ancient ,times . in . or~c;r; tQ, rcce. ivq:,all? t~D~. werment a potential disciple would have to ask over a periq<Jpfitbree years.
_An initiation_ wa<J n,9t. ~t aU . ~~~rt~ing,fllS~~t. B~,~alci~the disciple wait so bog, ? a Gurtfimpresse<J on'him the seriousness
of entering the'tahtri~ patit; te'~ied his' comrti. itm:nt ilD. d ensure<t 'that he~as properlY'prepared. . :'brti:W~. q~;~? ~;>~td. . ? ~~~ea disciple' wait ? even l. onger b! foi"e ? 'agre'cing to' teach: 'him. any- thing. 1-le would repeat~d-ly '; tes't. bis . character~ a~d. 'orily wh~n he had' u'nde'rstood him well' would be' adccpt him as. his disciple.
The disciple also m~st test his potential'Q11ru and de~er? mine if he is fully qualified. . a~? must. '~eco:l'\ftdei). t :~h'at~e~ill be able to devote himse~ff~! ly'~Q. thi_s_'M. ,a~,ie~:;)~f~f~~~i~~fJ~g. ~ formal Guru-disc~ple. relatipns~ip, y~~; ~~~. C:9:"1P! ~,t~. frefrdom of choice. But once. such ~. bond. . ~a~ J? ecn ,es~ablishe~,? . t~~$e
. teachings on. Guru? devoti~n. , must ,be :followed. with. t~t~l commitment? .
<n
A disciple with sense ? should riot? accept as . ? his Guru someone who lacks co. npis'sloh' or ? who
. ,? ? . ? '? ? :? ! i . ;! /. :;~ it:? l? i! ! :r'. . J ,,-, . ~! :? . : 1J? ! j ~Jlt~ . ,. _~! . lt?
. ~~ ~~~~~so~e,_y~c. t? ~. ~. . ~f,1~~~og~~. t? J;,. P~;~~e. ~. s. tye,
UQdlSClplin~d Of bo~ts,of hi~ knowle. dge~ . (~)
(A? :Goni')should-;b~}'s~abte~? (inJ? h? is actioh's),
tultivated? (iti; hi'S~? :sp~eS}_I),,,wls~;1? pitienrarid
honest: '-''He? ? s:fl8utd1nei het? cJnceal 'Jlis' ? ? hort- . ;:l! ! . l. l:'DI:~-. ='ifl';llfl':lfl)l1aJ:J f. . -! '. . Ji. D~! l. )~? . ~? ,,;:;? . ~::,? . ?
~. ~~~. ~~. ~-,. -A<? f";P~~JtH. 4 M~~,P9. ~~~~,~Jg~,a~ttu~~q~ J~ck~~ z:>>~ ~~oq1~Jfl~q ;,lQl~. ~p:rt(j. n,the. ,mean-
. ? .
. ? . ' ? )~
GURu-DEVOTION 167
? I 68
MAHAMUDRA
ings (of the tantra) and in its ritual procedures (of medicine and turning back obstacles) . Also he should have loving compa-;,jon and a complete knowledge of the scriptur~s.
(9)
He should have full expertise in both teo
fields, skill in the drawing of mai:t<Jalas, ftill knowl~dge o f h o w t o e x p l a i n t h e t a n t r a , supreme pure faith and his senses fully under
control.
In general a Mah! yina Guru should have the following ten qualities: (1) discipline as a result of his mastery of the training in the higher discipline of moral self-control, (2) mental quiescence from his training in higher concentration,? (3) pacifica- tion of all delusions and obstacles from his training in hiJ! her wisdom, (4) more knowledge than his disciple in tl'te subJCct to be taught, (5) enthusiastic perseverance and joy in teaching, (6) a treasure of scriptural knowledge, (7) insight into and an
understanding of Voidness: (8) skill in presenting the teachings, (9) great compassion and (I0) no reluctance to teach and work for his disciples regardless of their level of intelligence.
A Tantric Master must have even more good qualities, as listed in the text. Most important is that he be an extremely stable person, with his body, speech and mind totally under control. He sbouiCl be someone in whose presence everyone feels calm, peaceful and relaxed. Even the mere sight of him brings great pleasure to the mind. And his compassion must be unsurpassablc.
There arc two sets of ten fields in which the Guru mu3t be a complete master. The ten inner ones are essential for teach- ing the yoga and anuttarayoga classes of tactra, which stress the importance of purifying mainly internal mental activities. These are expertise in (I) visualising wheels of protection and eliminating obstacles, (2) preparing and consecrating protec- tion knots and amulets to ? . be worn around the ne<:k, (~ t:~>n- ferring tho vase and secret enpowerments, planting the seeds for attaining a Buddha's Form Bodies, (4) confcrrin& the wisdom and word enpowerments. planting the seeds for attail\inJ a
? Buddha's Wisdom Bodies, (5) separating the enemies of Dharma from their own protectors, (6) making offerings, such as . of sculptured tormas, (7) reciting mantras, both verbally and mentally, that is visualising them revolving around his heart, (8) performing wrathful ritual procedures for forcefully catching the attention of the meditational deitie5 and protec- tors, (9) consecrating images an~ statues and (10) making maQ4ala offerings, performing the meditational practices (slldhani) and taking self-inHiations.
The ten external qualities are required for teaching the kriya and caryl classes of tantra, which stress the importance of purifying mainly external activities in connection with internal mental processes. These are expertise in (I) drawing, constructing and visualising the mao4ala abodes of the medi- tational deities, (2) maintaining the different states of single- minded concentratioft (samadhi), (3) executing the band gestures (mudrll), (4) performing the ritual dunces, (S) sitting in the full meditational position, (6) recitinl\,~bat is appropriate to these two classes of tantra, (7) making fire offeriugs, (8) making the vario11S other offerings, (9) performing the rituals of (a) pacifica- tion of disputes, famine and disease, (b) increase of life span, knowledge and wealth, (c) power to influence others and (d) wrathful elimination of demonic forces and interferences, and (10) in'loking meditational deities and dissolving them back into their appropriate places.
It is not sufficient for a1! antric Master merely to know bow to perform the superficial actions of these above rituals. He must actually be able to do them. For instU}oe, when conse- crating an image of a meditational deity, he? must be ablq-to invoke the actual deity and place it in the image, not merely recite the words of the accompanying text. If you take as your Guru a Master with all these qualifications and p9'\'Crs, and he accepts you as his diJCip'le, you must devote yourself fully to him. Although it is possible that uut of delusion you might disagree with your Guru, never show him disrespect or despise him from the depth of your heart.
(10)
Having become the dis~iple of such a protect-
ing (Guru), should you th~n despise him
GURU-DEVOTION 169
? 170 MAHAMUDR. -l
from your heart, you will reap continual suffering as .
if you had disparaged all. the Buddhas.
(II}
If you are so foolish as to despis~ y,o~~~-G~uu:t you will contract contagious diseases ? . and those caused by harmful spirits. - You -will die (a horrible death) caused by =demons, ? plague~ or poison.
(12).
You will be killed by (wicked) kings. or fire,
by poisonous snakes, water, witches? or ban- dits, by harmful ? spfrits or -~avages;? and ~hen
be reborn in ahell. ;? . 03)
Never disturb your Guru's mind. , Should you be foolish and happen to do. this, ? you will surely roil in a hell.
(14)
Whatever fearful hells have been taught~. suc}i as Avici, the Hell of Uninterrupted Pai'ri, i"t"is clearly explained that those who disparage their Gurus will have to remain there (a very long time).
(15)
Therefore e~ert y~urselfwhole~~eart. ~~l_y. ! W~~~ to belittle your 'l'aqtric Ma~t~r:)Y~O ,ma~~~. . n. <> disp:ay of his great. wisdoin and virtu. ~;
As ? your Gur:J is a Buddha, despising? birn? is ? the ? same~-as hating all who are Enlightened. The state of Buddhahood-ll one of complete Liberation frQJD all suffering, ignorance, delu- sions and opstacles. H is. th~;attainment of. all go()d. qualities, complete perfection and t~tal Omniscience. Despising or be-
littling such? a? state by disparaging your Guru, you c~st yourself
? iri? tbe opposite? direction from happiness and _f~~e~. 9. m: ):lavll\g contempt for wisdom and Liberation, you gam 1nstead bondage and pain. Such tormented states are what have been described in all- the scriptures . as the -varioUs hells.
Tl;lus: the1c. are great. , dangers? in? . entering a Guru-disciple relationship. :Your. Tantric. . Master may . be the. one . who has g~yc:_n yo~ eopower~e. nts, a tantri~. qisc~~rs~ Or, eVel). instructiOD
~at~1~;~lf. ~h~i~a~i:-~g:J~:Jl~JfJf~ti~~:~:~ lie~itate to'ad. riit ~horteoniings. . . if1o'ti do'not . reb~g'nisesuch traits as indication's' ibf his 'perfechori; '? 'liufuility' lfiid skilful means, you may make the serious mistake of belittling or seeing faults . in hi~. HaviM:-~$lflblished a? . forma:l; bond>:with this
,. <;iUfU. ? :a,n~; ~h~9~~h;itjf! ! ,: . ~nt~re<la Pfll~! ). V~Y! ~~. ol? ~! ld~hahood, yo~, i)~V,~;! then, ca~t. y~urself ~~to. tey;olp1~utrer! n~. jf. from the depth o_r your. heart 1~o. u bre~~ th1~,h~~? ,,,T,he~~f? l'~,~ou must have great awareness, ror although b'uru-devotJOn will elevate? )uU to Full Enlightenment, a breach of it will be your downfall.
(16) (Iffrom. ~l~ck. ofawareness? you'have' shown
. ,? . . . ? ? '. . ~ . r. . . disrespect)' to your 'Guru? ,. reverently present
an offering to hinr :and see~ his forgiveness. Theh? i. in; 1i~? e~~l;iture'~-p~h. . ~atrii'as? pta~es will
not? befaiLydii.
. ,. ,A~_! ! . U~<l~hft. fa, Guf. l:l,, w~ll, ne:)(~C,ho~~1! gr~~~~? ,,1Showing h1m disrespect. cannot poss1bly:. p~~nd. :~~~~rt ~? ~;. 1The onl. y one you harm IS yourself. TherHore if you repent and beg hss. forgiveness, he will accept what! you offer with great compassion. Tbe'rl; by tlie fdrcC:~f~youffaith,U iespect)Mld' &V. otion~. you need
11at;~perience)great misfotlone
The beneficial'. ! effects. of,Guru-devoti~nian~ t:l\o dire conse- ,qp~n~es, ! o f a : . ? b r y f . l c J l ; o f ? i t . 41. ~~~ , r y o t , , ~:qw'"~~ ~-,n~i p ! J p i s h m e n t s from a godly Guru. ~~~y,,foll~,c;l. i,rfcl)y1frm~,8! \1,1~1:! lind effect.
Yo~r _Gun~. ~~--. ~~e. ,~oc. ~l,. point _fo~ ~? ? u~. ,p,r~crti~e~. ,! ~~~~:ngto ? ~nhghtenment. ' The more devoted yolf are towards. . . . t~e stjltc 'or:p~rfectio~? ,he;"'represents> "tiae? cJ. :>~ei'you'come "towards. 'tbis.
GURci~D? VOTJON 171
? ~72 MAHAMUDRA
goal Despising him can only take you further away into 6ark?
ness an<. ;gnorance.
(17)
It has been taught that for the Guru to whom
you have pledged your word of honour (to visualise as one with your meditational deity), you should willingly sacrifice your wife, children and even your life, although these are not (easy) to give away. Is there need to memion your fleeting wealth?
(18)
(Such pr&~LJCe of offering) can confer even
Buddhahood on a zealous (disciple) in his very lifetime, which otherwise might be difficult to attain even in countless minions of eons.
{19)
Always keep your word of honour. Always
make offerings to the Enlightened Ones. Always make offerings also to your Guru, for he is the same as all the Buddhas.
(20)
Those who wish (to attain) the inexhaustible
(state of a Buddha's Wisdom Body) should give to their Guru whatever they themselves find pleasing, from the most trifling objects to those of best quality.
(21)
Giving (to your Guru) is the same as maldug
continual offerings to all the Buddhas. From such giving much merit is gathered. From such collection comes the supreme powerful attainment (of Buddhahood).
Mating offerings to your Guru as the representative of aU the Budd bas is extremely important.
. In ancient ,times . in . or~c;r; tQ, rcce. ivq:,all? t~D~. werment a potential disciple would have to ask over a periq<Jpfitbree years.
_An initiation_ wa<J n,9t. ~t aU . ~~~rt~ing,fllS~~t. B~,~alci~the disciple wait so bog, ? a Gurtfimpresse<J on'him the seriousness
of entering the'tahtri~ patit; te'~ied his' comrti. itm:nt ilD. d ensure<t 'that he~as properlY'prepared. . :'brti:W~. q~;~? ~;>~td. . ? ~~~ea disciple' wait ? even l. onger b! foi"e ? 'agre'cing to' teach: 'him. any- thing. 1-le would repeat~d-ly '; tes't. bis . character~ a~d. 'orily wh~n he had' u'nde'rstood him well' would be' adccpt him as. his disciple.
The disciple also m~st test his potential'Q11ru and de~er? mine if he is fully qualified. . a~? must. '~eco:l'\ftdei). t :~h'at~e~ill be able to devote himse~ff~! ly'~Q. thi_s_'M. ,a~,ie~:;)~f~f~~~i~~fJ~g. ~ formal Guru-disc~ple. relatipns~ip, y~~; ~~~. C:9:"1P! ~,t~. frefrdom of choice. But once. such ~. bond. . ~a~ J? ecn ,es~ablishe~,? . t~~$e
. teachings on. Guru? devoti~n. , must ,be :followed. with. t~t~l commitment? .
<n
A disciple with sense ? should riot? accept as . ? his Guru someone who lacks co. npis'sloh' or ? who
. ,? ? . ? '? ? :? ! i . ;! /. :;~ it:? l? i! ! :r'. . J ,,-, . ~! :? . : 1J? ! j ~Jlt~ . ,. _~! . lt?
. ~~ ~~~~~so~e,_y~c. t? ~. ~. . ~f,1~~~og~~. t? J;,. P~;~~e. ~. s. tye,
UQdlSClplin~d Of bo~ts,of hi~ knowle. dge~ . (~)
(A? :Goni')should-;b~}'s~abte~? (inJ? h? is actioh's),
tultivated? (iti; hi'S~? :sp~eS}_I),,,wls~;1? pitienrarid
honest: '-''He? ? s:fl8utd1nei het? cJnceal 'Jlis' ? ? hort- . ;:l! ! . l. l:'DI:~-. ='ifl';llfl':lfl)l1aJ:J f. . -! '. . Ji. D~! l. )~? . ~? ,,;:;? . ~::,? . ?
~. ~~~. ~~. ~-,. -A<? f";P~~JtH. 4 M~~,P9. ~~~~,~Jg~,a~ttu~~q~ J~ck~~ z:>>~ ~~oq1~Jfl~q ;,lQl~. ~p:rt(j. n,the. ,mean-
. ? .
. ? . ' ? )~
GURu-DEVOTION 167
? I 68
MAHAMUDRA
ings (of the tantra) and in its ritual procedures (of medicine and turning back obstacles) . Also he should have loving compa-;,jon and a complete knowledge of the scriptur~s.
(9)
He should have full expertise in both teo
fields, skill in the drawing of mai:t<Jalas, ftill knowl~dge o f h o w t o e x p l a i n t h e t a n t r a , supreme pure faith and his senses fully under
control.
In general a Mah! yina Guru should have the following ten qualities: (1) discipline as a result of his mastery of the training in the higher discipline of moral self-control, (2) mental quiescence from his training in higher concentration,? (3) pacifica- tion of all delusions and obstacles from his training in hiJ! her wisdom, (4) more knowledge than his disciple in tl'te subJCct to be taught, (5) enthusiastic perseverance and joy in teaching, (6) a treasure of scriptural knowledge, (7) insight into and an
understanding of Voidness: (8) skill in presenting the teachings, (9) great compassion and (I0) no reluctance to teach and work for his disciples regardless of their level of intelligence.
A Tantric Master must have even more good qualities, as listed in the text. Most important is that he be an extremely stable person, with his body, speech and mind totally under control. He sbouiCl be someone in whose presence everyone feels calm, peaceful and relaxed. Even the mere sight of him brings great pleasure to the mind. And his compassion must be unsurpassablc.
There arc two sets of ten fields in which the Guru mu3t be a complete master. The ten inner ones are essential for teach- ing the yoga and anuttarayoga classes of tactra, which stress the importance of purifying mainly internal mental activities. These are expertise in (I) visualising wheels of protection and eliminating obstacles, (2) preparing and consecrating protec- tion knots and amulets to ? . be worn around the ne<:k, (~ t:~>n- ferring tho vase and secret enpowerments, planting the seeds for attaining a Buddha's Form Bodies, (4) confcrrin& the wisdom and word enpowerments. planting the seeds for attail\inJ a
? Buddha's Wisdom Bodies, (5) separating the enemies of Dharma from their own protectors, (6) making offerings, such as . of sculptured tormas, (7) reciting mantras, both verbally and mentally, that is visualising them revolving around his heart, (8) performing wrathful ritual procedures for forcefully catching the attention of the meditational deitie5 and protec- tors, (9) consecrating images an~ statues and (10) making maQ4ala offerings, performing the meditational practices (slldhani) and taking self-inHiations.
The ten external qualities are required for teaching the kriya and caryl classes of tantra, which stress the importance of purifying mainly external activities in connection with internal mental processes. These are expertise in (I) drawing, constructing and visualising the mao4ala abodes of the medi- tational deities, (2) maintaining the different states of single- minded concentratioft (samadhi), (3) executing the band gestures (mudrll), (4) performing the ritual dunces, (S) sitting in the full meditational position, (6) recitinl\,~bat is appropriate to these two classes of tantra, (7) making fire offeriugs, (8) making the vario11S other offerings, (9) performing the rituals of (a) pacifica- tion of disputes, famine and disease, (b) increase of life span, knowledge and wealth, (c) power to influence others and (d) wrathful elimination of demonic forces and interferences, and (10) in'loking meditational deities and dissolving them back into their appropriate places.
It is not sufficient for a1! antric Master merely to know bow to perform the superficial actions of these above rituals. He must actually be able to do them. For instU}oe, when conse- crating an image of a meditational deity, he? must be ablq-to invoke the actual deity and place it in the image, not merely recite the words of the accompanying text. If you take as your Guru a Master with all these qualifications and p9'\'Crs, and he accepts you as his diJCip'le, you must devote yourself fully to him. Although it is possible that uut of delusion you might disagree with your Guru, never show him disrespect or despise him from the depth of your heart.
(10)
Having become the dis~iple of such a protect-
ing (Guru), should you th~n despise him
GURU-DEVOTION 169
? 170 MAHAMUDR. -l
from your heart, you will reap continual suffering as .
if you had disparaged all. the Buddhas.
(II}
If you are so foolish as to despis~ y,o~~~-G~uu:t you will contract contagious diseases ? . and those caused by harmful spirits. - You -will die (a horrible death) caused by =demons, ? plague~ or poison.
(12).
You will be killed by (wicked) kings. or fire,
by poisonous snakes, water, witches? or ban- dits, by harmful ? spfrits or -~avages;? and ~hen
be reborn in ahell. ;? . 03)
Never disturb your Guru's mind. , Should you be foolish and happen to do. this, ? you will surely roil in a hell.
(14)
Whatever fearful hells have been taught~. suc}i as Avici, the Hell of Uninterrupted Pai'ri, i"t"is clearly explained that those who disparage their Gurus will have to remain there (a very long time).
(15)
Therefore e~ert y~urselfwhole~~eart. ~~l_y. ! W~~~ to belittle your 'l'aqtric Ma~t~r:)Y~O ,ma~~~. . n. <> disp:ay of his great. wisdoin and virtu. ~;
As ? your Gur:J is a Buddha, despising? birn? is ? the ? same~-as hating all who are Enlightened. The state of Buddhahood-ll one of complete Liberation frQJD all suffering, ignorance, delu- sions and opstacles. H is. th~;attainment of. all go()d. qualities, complete perfection and t~tal Omniscience. Despising or be-
littling such? a? state by disparaging your Guru, you c~st yourself
? iri? tbe opposite? direction from happiness and _f~~e~. 9. m: ):lavll\g contempt for wisdom and Liberation, you gam 1nstead bondage and pain. Such tormented states are what have been described in all- the scriptures . as the -varioUs hells.
Tl;lus: the1c. are great. , dangers? in? . entering a Guru-disciple relationship. :Your. Tantric. . Master may . be the. one . who has g~yc:_n yo~ eopower~e. nts, a tantri~. qisc~~rs~ Or, eVel). instructiOD
~at~1~;~lf. ~h~i~a~i:-~g:J~:Jl~JfJf~ti~~:~:~ lie~itate to'ad. riit ~horteoniings. . . if1o'ti do'not . reb~g'nisesuch traits as indication's' ibf his 'perfechori; '? 'liufuility' lfiid skilful means, you may make the serious mistake of belittling or seeing faults . in hi~. HaviM:-~$lflblished a? . forma:l; bond>:with this
,. <;iUfU. ? :a,n~; ~h~9~~h;itjf! ! ,: . ~nt~re<la Pfll~! ). V~Y! ~~. ol? ~! ld~hahood, yo~, i)~V,~;! then, ca~t. y~urself ~~to. tey;olp1~utrer! n~. jf. from the depth o_r your. heart 1~o. u bre~~ th1~,h~~? ,,,T,he~~f? l'~,~ou must have great awareness, ror although b'uru-devotJOn will elevate? )uU to Full Enlightenment, a breach of it will be your downfall.
(16) (Iffrom. ~l~ck. ofawareness? you'have' shown
. ,? . . . ? ? '. . ~ . r. . . disrespect)' to your 'Guru? ,. reverently present
an offering to hinr :and see~ his forgiveness. Theh? i. in; 1i~? e~~l;iture'~-p~h. . ~atrii'as? pta~es will
not? befaiLydii.
. ,. ,A~_! ! . U~<l~hft. fa, Guf. l:l,, w~ll, ne:)(~C,ho~~1! gr~~~~? ,,1Showing h1m disrespect. cannot poss1bly:. p~~nd. :~~~~rt ~? ~;. 1The onl. y one you harm IS yourself. TherHore if you repent and beg hss. forgiveness, he will accept what! you offer with great compassion. Tbe'rl; by tlie fdrcC:~f~youffaith,U iespect)Mld' &V. otion~. you need
11at;~perience)great misfotlone
The beneficial'. ! effects. of,Guru-devoti~nian~ t:l\o dire conse- ,qp~n~es, ! o f a : . ? b r y f . l c J l ; o f ? i t . 41. ~~~ , r y o t , , ~:qw'"~~ ~-,n~i p ! J p i s h m e n t s from a godly Guru. ~~~y,,foll~,c;l. i,rfcl)y1frm~,8! \1,1~1:! lind effect.
Yo~r _Gun~. ~~--. ~~e. ,~oc. ~l,. point _fo~ ~? ? u~. ,p,r~crti~e~. ,! ~~~~:ngto ? ~nhghtenment. ' The more devoted yolf are towards. . . . t~e stjltc 'or:p~rfectio~? ,he;"'represents> "tiae? cJ. :>~ei'you'come "towards. 'tbis.
GURci~D? VOTJON 171
? ~72 MAHAMUDRA
goal Despising him can only take you further away into 6ark?
ness an<. ;gnorance.
(17)
It has been taught that for the Guru to whom
you have pledged your word of honour (to visualise as one with your meditational deity), you should willingly sacrifice your wife, children and even your life, although these are not (easy) to give away. Is there need to memion your fleeting wealth?
(18)
(Such pr&~LJCe of offering) can confer even
Buddhahood on a zealous (disciple) in his very lifetime, which otherwise might be difficult to attain even in countless minions of eons.
{19)
Always keep your word of honour. Always
make offerings to the Enlightened Ones. Always make offerings also to your Guru, for he is the same as all the Buddhas.
(20)
Those who wish (to attain) the inexhaustible
(state of a Buddha's Wisdom Body) should give to their Guru whatever they themselves find pleasing, from the most trifling objects to those of best quality.
(21)
Giving (to your Guru) is the same as maldug
continual offerings to all the Buddhas. From such giving much merit is gathered. From such collection comes the supreme powerful attainment (of Buddhahood).
Mating offerings to your Guru as the representative of aU the Budd bas is extremely important.
