~h~i~a~i:-~g:J~:Jl~JfJf~ti~~:~:~
lie~itate
to'ad.
Wang-ch-ug-Dor-je-Mahamudra-Eliminating-the-Darkness-of-Ignorance
.
<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. Such generosity is symbolic
? of your total dedication to achieving Buddhahoood. . If because of miserliness or selfishness you hold back from giving what you find the most pleasing and offer only what you do not want for yourseJf, how can your promise to give yourself totally for the work of_benefiting all sentient beings be anything but a farce ? Without. any attachment you must be willing to sacriRce every- thing for your attainment cf Enlightenment thrGugh your Guru. Th4t offering maodala ! iymbolises this dedication of your body, speech and mind, and even the entire uni-. erse for this goal.
Jf you arc poor like Jc~tziin Mi-la rl-pa, it docs not matter that you do not have riches to offer. What is important is your state of mind and willingness to sacsiOcc anything for the. sake of your Guru, Enlightenment and all sentient beings. The best
? offering, then, is of your practice. But if you have wealth, you must neve. ~ hesitate to use it for gaining merit. ?
? ? ? J~? ?
Therefore making . offerings is not so? that your Guru can . become rich. On his part the Guru should regard such offerings as a tiger would lopk at grass. The point is to benefit yourself and ultimately everyone else by your total dedication. 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.
,. ',? ' '?
<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. Such generosity is symbolic
? of your total dedication to achieving Buddhahoood. . If because of miserliness or selfishness you hold back from giving what you find the most pleasing and offer only what you do not want for yourseJf, how can your promise to give yourself totally for the work of_benefiting all sentient beings be anything but a farce ? Without. any attachment you must be willing to sacriRce every- thing for your attainment cf Enlightenment thrGugh your Guru. Th4t offering maodala ! iymbolises this dedication of your body, speech and mind, and even the entire uni-. erse for this goal.
Jf you arc poor like Jc~tziin Mi-la rl-pa, it docs not matter that you do not have riches to offer. What is important is your state of mind and willingness to sacsiOcc anything for the. sake of your Guru, Enlightenment and all sentient beings. The best
? offering, then, is of your practice. But if you have wealth, you must neve. ~ hesitate to use it for gaining merit. ?
? ? ? J~? ?
Therefore making . offerings is not so? that your Guru can . become rich. On his part the Guru should regard such offerings as a tiger would lopk at grass. The point is to benefit yourself and ultimately everyone else by your total dedication. 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.
,. ',? ' '?
