advice arc more
important
than making countJC:as?
Wang-ch-ug-Dor-je-Mahamudra-Eliminating-the-Darkness-of-Ignorance
Great merit is gathered from such practice, resulting in your attain- ment of the Form Body of a Buddha.
, If you can sec the void nature, that is the lack of true .
independent existence of your- self, your Guru and what you offer, then you accumulate at the same time the insight that will result in your achievement of a Buddha's Wisdom Body.
Thus the supreme powerful attainment of Buddhabood comes from making offerings to
your Guru.
(22)
Therefore, a disciple with the good qualities ofcompassion,generosity, moral self-control and patience should~everregardasdifferent his Guru and the Buddha Vajradh'a:ra.
Y our Guru, the meditational deities and V ajradhira, the form Buddha assumes in the tantras, arc all the same ia nature. They are llkc a sio. Jie person in a drama changing masks and costumes and playing different roles. The same is true if you
GURU-DEYOT/ON 113-
? 174 MAHAMUDRA
have many Gurus. You must regard them all as'Buddha,? differ-
:ing only in the face he wears. 1
? ? ?
. . 'rite ~bllity to' sec? 'youfCiurl1 aa not different ftom Buddha Vajradhara depends on your motivation:? If you have developed and Enlightened Motive of . Bodhicitta~ you ? ? ? arc striving? to become . a Buddha yourself in order to be fully able to benefit others. \ The. stronger. this 'motive, the more. 'the thought of Enlighten~en'fcomes to pervade your mind compleh:ly. ThinlC- hig 'only: of. Enligllteriment. ~? nd ways. 't'o achieve'; it, you will automatically be able to sec your Guru in terms of this :state
t*eaus'enothing elsd will be'in your mind.
,. ',? ' '? f? ,. . :J_~ . ;,. ,I '. ? ? . I'-? . . .
. ? 'the more yoU: wish to. attain . Enlightenment~the clearer you sec the' necessity (6r your'Guru'to be a'BuddhiL'. ' 'rhus with the
. ! '. . ' ' . . ? ? ? . . '? . . . . . ' . ! ? i. ' . . . . . . . ' ? ' . ? ~ strong compassion of wi,shirig others never to ? suffer, you can
d~dicate:Yourself~asitY~~awithJo:Y. : Through the 'practice:or t h e p e r f e c t i o n s o f gerier6~ity~ t h e d i s c i p l i n e o f m o r a l self~coiltrol, patierice arid 'so fdrtll; all 'centred ;t'round ? your ' Guru~ you will
the[{be' able to ittain ~is'sta~c~ (23)
If,:~. ? ~,I? sllRUI4'i tl~~e~? . tf~~d,1 ~~~. ;? ~v~n,? . ? (y~~ . p1;lql'st sflA4'? ~~~. . ~e~~u. se,. ,t~e1 . re,? ,~p1Pe co~~e~ ,quence& at;~. th~? :sam~ as . d~sf~;~yin. g,a stupa;. js there. n. eed ? tO:;mention never stepping on,or :aver: his shoes or seat,; (sitting. ? in his: place- or riding) his mount? ?
A sHipa is a monument in which relics of a Buddha are
kept. Like your Guru, it serves as a focal point for your venera~
. t_io,n1and _devotion; }o,~~tt,~ining. :1Ju4db~boo~,? ,. -~~~~? Ying one <and steppmg on your ? Guru's? shadow, then,' are both acts of Jextreme-? disregard? :and. ? disrespect? ? forl 1thc ;stlife? ? or Enlighten- . 'ro~ot. :! 'Therefore ;the . fearsome: consequences? : of both arc the
same.
. If yqu . treat . you~ . Guru? s shoes? . ,seat :and . the :horse or ~#licle ,he rides. as, ot;dinary 9bjects, and presume to usc. them Y<? Ursclf. Of stc;p -on :. them, . . YOlU'' arrogant attitude . can: ? only
. ~co,m~ a, JDajor bindr! lnce t9 your attainment, of Buddhahood.
? (~4)
(A:? ? disciple) having great sense shoul(tcpbcy) ? the-words:? of''his~GuruJoyfully and wJt'b enth'U- siasnt. . Jf you ? tack the kt1owledge ? ot? ab. llii\t. (to do what he say~), explain in (polite) words
why you cannot (comply). (251
It, js ftoill _your? Gutu: tP. arpowe. tf1Jr~ttain- meritli;? . nigher . rebirt~? . ? . at;'~ ? . ~. aq~~ne's~:-. ? ~ome. Therefore ? make . a? wh'ole~he? a:Ctdf effort'never to transgress ? youf Guru~s. advice.
Obeying your Guru's orders and. foUQwing his .
advice arc more important than making countJC:as? ofr'eiings. ' ? ? Entrusting you'tself f'ully. . ~tO'i him'/ he? , will? guide ? you ? . ,aJongi tho I? pafb to Enligbtenmcrit;H:? Ifi,wlth ? haughty: 'pride au4'. 1Stubb0m rclc>sed min'ded'ncss ? yott think ;:you1! kn6wJ \vhaHsvbesflfotl~~i:llww spirituat iprogress,. ;? howr:willdyou1:beJ1ableti:tdAleam~laliJitlfuiw from;hini?
Tliis; :d~es not? ? mean' thatuyoil' ? $boUtd~','&tCOmtl' 1a"h1ndfteU s\ave or that '}'ourl(juru1 can take undue advl! ntage1of. yatfR As . yon'ato aiming? ~for ? the-? eoiripleteL? frec! dom:>ofnEilligbtebmcntl therei must? a1so'be1 freedom in'the nteans>! bfatdiininwit. fJYeu sbouJdi ne\>er;? follow ! . yout ? ? Guru's :wiSbes? 1simply ? bC! cauat-. ? . you feel obligated:or fcirced? ~o'obey;:? Ratliel'J. try? ~to? ,undentahclchii intentions andJ? aim. ? J? ,Your? GurutwiJI. only? ~toll you tbJdo,\\lha~
is benefidial'fot yourself . and' other-s:; ! :Whatl? be. , ;1sks: ,maae"'bp difficult and its immcdiatoipurpose. rn? y? ? oot'J b? J-obvious~Jbdt you should receive his advice, jorfully and with deep gratitude for his concern with your welfare? .
? Exaininc''yoursclf ? honestly? 't'o see' ? lr1you? ~'can'~'t6llow his wishes~~'If' ttier~ is ? rto! ioaylin which you'. 'cancon(p11Vdb not be rude' orJarrogantt ? Explain ipoJite)y(aJ:~dr! Wjth <<~. . "t:~esnofbumility wbat the diffi. ctJlty isu . . XC? Ur . G~JH"! ! Viii . not ~ llllJ~~5onable; as. IJ ~. Y,dpbahe. i. dilled with ~. refl,t~QmPJlSSionJ
;lf~JhQlY~vcriiJRUu~. ? _av~ ! f~S8{9s. i~a1,bj~. 2a,9. yjce. this is best. . f. R),IowiQg,dt. h~::;pi,it;Qll,l, ,9atU. . as . he. . dir. ects,,. you can
? 176 MAHAMUDRA
attain not only the ordinary powerful attainments (siddhi) of extra-physical and mental powers common to non-Buddhists, but depending on -1~ur motiv~tion, a higher rebirth, the happiness of Liberation or the supreme powerful attaintment of Buddhabood.
(26)
(Guard) your Guru's belongings as you wc. Jld your own life. Treat even your Guru's beloved (family) with the same (respec~ you show) for him. (Have affectionate regard for) those closely amund him . as if they were your owu dearest kin. Single-mindediy think (in this way) at all times.
Before Drom-ton-pa studied with AtUa, he served another Guru in K'am. During the day he carried his master's children on his bCKk, spun wool with his hands and softened leather with his feet. At night he tended his animals. He did all this with great joy, and although he was only a layman, AtUa ap? pointed him to receive all the teachings he brought to Tibet.
When Je-tziin M. -la ra-pa . t'as serving Mar-pa, he would throw himself in the mud and beg his Guru's wife to sit on him while she milked the cows. You must have such respect and devotion for e:v. :ryone close to your Guru Remember that he is a Buddha with equal regard and love for all. If you. arc jtalous of his family, attendants or other disciples, if you arc pos,essive of his tHrte and attention, this clearly shows that you d~ not sincerely believe ~im to be a Buddha.
(27)
Never sit on the {same) bed or seat {as your Guru), nor walk ahead of him. (At teachings do not) wear your hair in . a top-knot, (a hat, shoes or any weapons. Never) touch a seat (before he sits down or if he happens to sit un the ground. Do not place your hands (proudly)
on your hips or wring them (before him).
? (28)
Never sit or recline while your Guru is stand-
ing (nt~r lie whil. e he is sitting). Always b:: ready to stand up and serve him skilfully in an excellent manner.
(29)
In the presence of your Guru n<,ver do such things as spit, (cough or sneeze without cover- ing your head. Never) stretch out your legs when at your seat, nor walk back and forth (without reason before him. h. nd never) argue.
(30)
Never massag~ or rub your limbs. Do not
sing, dance or play musical instruments (for other than religious purposes). And never chatter idly or speak in excess (or too loudly) within the range of (your Guru's) hearing.
-\11 these examples of improper behaviour are prohibited not because your Guru will be offended: Buddhas cannot be affeeted by rudeness. 1L as because you wish to attain his state of perfection, and have great respect for this achievement, that you should not act in a coarse, arrogant or incousidercltc manner.
The custoJM outlined here arc not meant to be unnatural and cruel restrictions. If you are sitting cross-legged at a dia? course and this becomes uncomfortable, you arc certainly
permitted to lin your knees or shift your position. But to sit casually with your feet stretched out t. owards your Guru reflects a flippant, disrespectful attitude. Receiving a discourse is not liko attending a sporting event. It is not. for your amusement,. but for your attain! Jlent of Enlightenment that you are with your Guru. Th,? rcforc you must show him great respect and always bo alert to his needs and comfort:
GURIJ-DEI'OTION 177
? ? : l78
. MAH. lltf{. IIUU,
(3. 1)
(Whe. n your( Ouru enters? thei! roomj get up
itom. -)'pUr:d;eat and)! bbw o/bur. . headrSlightJy. Sit? {iikhi~. -ipresente);rq;pectfuiJy. . :. 1\t~night or at rivers or on dangerous;paths. with (your Guru's) permission you may walk before him.
(32)
I n . t h e d i r e c t s i g h t . o t h i $ . Q~q,. ( a : d i s c i p l e ) w i t h sense ? should JtOt ,(sit)! with:. bis. . i boc;ly; twisted ar9und, nQJ: leanblg. (~apsally) :against pillars a~d sucP-. N~ve. t::-,crack. your knuckle$, (play with your fingers or clean your nails)~~
You must always be consider~te of your Guru. As he is the one who will show you the w~y to complete frecdo~from all 'youri*'ifferirig a'Dd liu~1t0 be;abid to libtrate? athers, heris more pie~ious than? anyihiq,~ISC! . il I( lilris lir dan~. J;Jyoftrffiust pro- :t~t.
your Guru.
(22)
Therefore, a disciple with the good qualities ofcompassion,generosity, moral self-control and patience should~everregardasdifferent his Guru and the Buddha Vajradh'a:ra.
Y our Guru, the meditational deities and V ajradhira, the form Buddha assumes in the tantras, arc all the same ia nature. They are llkc a sio. Jie person in a drama changing masks and costumes and playing different roles. The same is true if you
GURU-DEYOT/ON 113-
? 174 MAHAMUDRA
have many Gurus. You must regard them all as'Buddha,? differ-
:ing only in the face he wears. 1
? ? ?
. . 'rite ~bllity to' sec? 'youfCiurl1 aa not different ftom Buddha Vajradhara depends on your motivation:? If you have developed and Enlightened Motive of . Bodhicitta~ you ? ? ? arc striving? to become . a Buddha yourself in order to be fully able to benefit others. \ The. stronger. this 'motive, the more. 'the thought of Enlighten~en'fcomes to pervade your mind compleh:ly. ThinlC- hig 'only: of. Enligllteriment. ~? nd ways. 't'o achieve'; it, you will automatically be able to sec your Guru in terms of this :state
t*eaus'enothing elsd will be'in your mind.
,. ',? ' '? f? ,. . :J_~ . ;,. ,I '. ? ? . I'-? . . .
. ? 'the more yoU: wish to. attain . Enlightenment~the clearer you sec the' necessity (6r your'Guru'to be a'BuddhiL'. ' 'rhus with the
. ! '. . ' ' . . ? ? ? . . '? . . . . . ' . ! ? i. ' . . . . . . . ' ? ' . ? ~ strong compassion of wi,shirig others never to ? suffer, you can
d~dicate:Yourself~asitY~~awithJo:Y. : Through the 'practice:or t h e p e r f e c t i o n s o f gerier6~ity~ t h e d i s c i p l i n e o f m o r a l self~coiltrol, patierice arid 'so fdrtll; all 'centred ;t'round ? your ' Guru~ you will
the[{be' able to ittain ~is'sta~c~ (23)
If,:~. ? ~,I? sllRUI4'i tl~~e~? . tf~~d,1 ~~~. ;? ~v~n,? . ? (y~~ . p1;lql'st sflA4'? ~~~. . ~e~~u. se,. ,t~e1 . re,? ,~p1Pe co~~e~ ,quence& at;~. th~? :sam~ as . d~sf~;~yin. g,a stupa;. js there. n. eed ? tO:;mention never stepping on,or :aver: his shoes or seat,; (sitting. ? in his: place- or riding) his mount? ?
A sHipa is a monument in which relics of a Buddha are
kept. Like your Guru, it serves as a focal point for your venera~
. t_io,n1and _devotion; }o,~~tt,~ining. :1Ju4db~boo~,? ,. -~~~~? Ying one <and steppmg on your ? Guru's? shadow, then,' are both acts of Jextreme-? disregard? :and. ? disrespect? ? forl 1thc ;stlife? ? or Enlighten- . 'ro~ot. :! 'Therefore ;the . fearsome: consequences? : of both arc the
same.
. If yqu . treat . you~ . Guru? s shoes? . ,seat :and . the :horse or ~#licle ,he rides. as, ot;dinary 9bjects, and presume to usc. them Y<? Ursclf. Of stc;p -on :. them, . . YOlU'' arrogant attitude . can: ? only
. ~co,m~ a, JDajor bindr! lnce t9 your attainment, of Buddhahood.
? (~4)
(A:? ? disciple) having great sense shoul(tcpbcy) ? the-words:? of''his~GuruJoyfully and wJt'b enth'U- siasnt. . Jf you ? tack the kt1owledge ? ot? ab. llii\t. (to do what he say~), explain in (polite) words
why you cannot (comply). (251
It, js ftoill _your? Gutu: tP. arpowe. tf1Jr~ttain- meritli;? . nigher . rebirt~? . ? . at;'~ ? . ~. aq~~ne's~:-. ? ~ome. Therefore ? make . a? wh'ole~he? a:Ctdf effort'never to transgress ? youf Guru~s. advice.
Obeying your Guru's orders and. foUQwing his .
advice arc more important than making countJC:as? ofr'eiings. ' ? ? Entrusting you'tself f'ully. . ~tO'i him'/ he? , will? guide ? you ? . ,aJongi tho I? pafb to Enligbtenmcrit;H:? Ifi,wlth ? haughty: 'pride au4'. 1Stubb0m rclc>sed min'ded'ncss ? yott think ;:you1! kn6wJ \vhaHsvbesflfotl~~i:llww spirituat iprogress,. ;? howr:willdyou1:beJ1ableti:tdAleam~laliJitlfuiw from;hini?
Tliis; :d~es not? ? mean' thatuyoil' ? $boUtd~','&tCOmtl' 1a"h1ndfteU s\ave or that '}'ourl(juru1 can take undue advl! ntage1of. yatfR As . yon'ato aiming? ~for ? the-? eoiripleteL? frec! dom:>ofnEilligbtebmcntl therei must? a1so'be1 freedom in'the nteans>! bfatdiininwit. fJYeu sbouJdi ne\>er;? follow ! . yout ? ? Guru's :wiSbes? 1simply ? bC! cauat-. ? . you feel obligated:or fcirced? ~o'obey;:? Ratliel'J. try? ~to? ,undentahclchii intentions andJ? aim. ? J? ,Your? GurutwiJI. only? ~toll you tbJdo,\\lha~
is benefidial'fot yourself . and' other-s:; ! :Whatl? be. , ;1sks: ,maae"'bp difficult and its immcdiatoipurpose. rn? y? ? oot'J b? J-obvious~Jbdt you should receive his advice, jorfully and with deep gratitude for his concern with your welfare? .
? Exaininc''yoursclf ? honestly? 't'o see' ? lr1you? ~'can'~'t6llow his wishes~~'If' ttier~ is ? rto! ioaylin which you'. 'cancon(p11Vdb not be rude' orJarrogantt ? Explain ipoJite)y(aJ:~dr! Wjth <<~. . "t:~esnofbumility wbat the diffi. ctJlty isu . . XC? Ur . G~JH"! ! Viii . not ~ llllJ~~5onable; as. IJ ~. Y,dpbahe. i. dilled with ~. refl,t~QmPJlSSionJ
;lf~JhQlY~vcriiJRUu~. ? _av~ ! f~S8{9s. i~a1,bj~. 2a,9. yjce. this is best. . f. R),IowiQg,dt. h~::;pi,it;Qll,l, ,9atU. . as . he. . dir. ects,,. you can
? 176 MAHAMUDRA
attain not only the ordinary powerful attainments (siddhi) of extra-physical and mental powers common to non-Buddhists, but depending on -1~ur motiv~tion, a higher rebirth, the happiness of Liberation or the supreme powerful attaintment of Buddhabood.
(26)
(Guard) your Guru's belongings as you wc. Jld your own life. Treat even your Guru's beloved (family) with the same (respec~ you show) for him. (Have affectionate regard for) those closely amund him . as if they were your owu dearest kin. Single-mindediy think (in this way) at all times.
Before Drom-ton-pa studied with AtUa, he served another Guru in K'am. During the day he carried his master's children on his bCKk, spun wool with his hands and softened leather with his feet. At night he tended his animals. He did all this with great joy, and although he was only a layman, AtUa ap? pointed him to receive all the teachings he brought to Tibet.
When Je-tziin M. -la ra-pa . t'as serving Mar-pa, he would throw himself in the mud and beg his Guru's wife to sit on him while she milked the cows. You must have such respect and devotion for e:v. :ryone close to your Guru Remember that he is a Buddha with equal regard and love for all. If you. arc jtalous of his family, attendants or other disciples, if you arc pos,essive of his tHrte and attention, this clearly shows that you d~ not sincerely believe ~im to be a Buddha.
(27)
Never sit on the {same) bed or seat {as your Guru), nor walk ahead of him. (At teachings do not) wear your hair in . a top-knot, (a hat, shoes or any weapons. Never) touch a seat (before he sits down or if he happens to sit un the ground. Do not place your hands (proudly)
on your hips or wring them (before him).
? (28)
Never sit or recline while your Guru is stand-
ing (nt~r lie whil. e he is sitting). Always b:: ready to stand up and serve him skilfully in an excellent manner.
(29)
In the presence of your Guru n<,ver do such things as spit, (cough or sneeze without cover- ing your head. Never) stretch out your legs when at your seat, nor walk back and forth (without reason before him. h. nd never) argue.
(30)
Never massag~ or rub your limbs. Do not
sing, dance or play musical instruments (for other than religious purposes). And never chatter idly or speak in excess (or too loudly) within the range of (your Guru's) hearing.
-\11 these examples of improper behaviour are prohibited not because your Guru will be offended: Buddhas cannot be affeeted by rudeness. 1L as because you wish to attain his state of perfection, and have great respect for this achievement, that you should not act in a coarse, arrogant or incousidercltc manner.
The custoJM outlined here arc not meant to be unnatural and cruel restrictions. If you are sitting cross-legged at a dia? course and this becomes uncomfortable, you arc certainly
permitted to lin your knees or shift your position. But to sit casually with your feet stretched out t. owards your Guru reflects a flippant, disrespectful attitude. Receiving a discourse is not liko attending a sporting event. It is not. for your amusement,. but for your attain! Jlent of Enlightenment that you are with your Guru. Th,? rcforc you must show him great respect and always bo alert to his needs and comfort:
GURIJ-DEI'OTION 177
? ? : l78
. MAH. lltf{. IIUU,
(3. 1)
(Whe. n your( Ouru enters? thei! roomj get up
itom. -)'pUr:d;eat and)! bbw o/bur. . headrSlightJy. Sit? {iikhi~. -ipresente);rq;pectfuiJy. . :. 1\t~night or at rivers or on dangerous;paths. with (your Guru's) permission you may walk before him.
(32)
I n . t h e d i r e c t s i g h t . o t h i $ . Q~q,. ( a : d i s c i p l e ) w i t h sense ? should JtOt ,(sit)! with:. bis. . i boc;ly; twisted ar9und, nQJ: leanblg. (~apsally) :against pillars a~d sucP-. N~ve. t::-,crack. your knuckle$, (play with your fingers or clean your nails)~~
You must always be consider~te of your Guru. As he is the one who will show you the w~y to complete frecdo~from all 'youri*'ifferirig a'Dd liu~1t0 be;abid to libtrate? athers, heris more pie~ious than? anyihiq,~ISC! . il I( lilris lir dan~. J;Jyoftrffiust pro- :t~t.
