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Fifty Stanzas of Guru Devotion |
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Homage to the Bhagavan Vajrasattva.
Bhagavan is one of the many epithets used for an Enlightened Being, a Buddha.
The Tibetan term for it, “Chom-dan-da (bCom-ldan ‘das)”, is etymologies as
follows. “Chom” means to overcome. Buddhas have overcome both the obstacles
preventing Liberation and those preventing Omniscience. The former include the
delusions or moral and mental defilements (klesa), and the ignorance of
grasping for true independent existence, as well as the seeds of all of these.
The latter refers to the instincts of both these defilements and this
ignorance. “Dan” means to possess. Buddhas possess all good qualities, having
completed their accumulations of both merit and insight resulting in their Form
and Wisdom Bodies respectively. “Da” means to pass beyond. Buddhas have passed
beyond samsara, the cycle of uncontrolled rebirth with suffering due to karma
and delusions.
The hidden meaning of Vajrasattva, Dor-je sem-pa (rDo-rje sems-dpa’) in
Tibetan, can also be discovered from its etymology. “Dor-je” means
indestructible diamond-lightening. Here it refers to the diamond-hard wisdom of
the non-duality of (1) the mind that has bare perception of Voidness,
experienced with a feeling of Great Bliss and (2) the Voidness that is the
object of this mind. “Sem-pa” means the one with a heroic mind. It signifies
someone who has himself abandoned all delusions, ignorance and their instincts
and has the heroic mind that is ready to help others in all possible ways.
Thus Bhagavan Vajrasattva refers to the state of Vajradhara, the form Buddha
takes in the tantras. As the way to attain his Enlightened state is through
Guru-devotion, Asvaghosa begins his work with this homage.
1.
Bowing in the proper way to the lotus feet of my Guru who is the cause
for me to attain the state of a glorious Vajrasattva, I shall condense and
explain in brief what has been said in many stainless tantric texts about Guru
devotion. (Therefore) listen with respect.
2.
All the Buddhas of the past, present and future, residing in every land
in the ten directions, have paid homage to the Tantric Masters from whom they
have received the highest empowerments. (Is there need to mention that you
should too?)
In general there are three types of empowerments or initiations, casual,
pathway and resultant. The first is to ripen your mind stream, the second is an
actual path of practice through which to gain Enlightenment and the third is
into the actual liberated state of Buddhahood. Everyone who ever has or will
attain Enlightenment does so through receiving these highest empowerments from
their Tantric Masters.
3.
Three times each day with supreme faith you must show the respect you
have for your guru who teaches you (the Tantric path), by pressing your palms
together, offering a mandala as well as flowers and prostrating (touching) your
head to his feet.
As a disciple you must regard your Guru as an Enlightened Being. Even if from
his own point of view he is not Enlightened and you, his disciple, have gained
Buddhahood before him, you must still show him respect and pay homage. For
instance, Maitreya, the fifth and next Buddha of the thousand of this world
age, who now presides over Tusita Buddha-field, became Enlightened before his
Guru, Sakyamuni Buddha. To demonstrate respect for his Guru, Maitreya has a
stupa or reliquary monument on his forehead. Likewise Avalokitesvara, the
incarnation of the compassion of all the Buddhas, is crowned in his
eleven-headed aspect with the head of his Guru, Amitabha Buddha, the one who
presides over Sukhavati Buddha-field.
This learning from a Guru should not be like killing a deer to extract its musk
and then discarding its corpse. Even after attaining Enlightenment you must
still continue to honor your Guru who made all your achievements possible.
4.
Those who hold ordination vows, if (your Guru) is a layman or your
junior, prostrate (in public) while facing such things as his scriptural texts
in order to avoid worldly scorn. But in you mind (Prostrate to your Guru).
5.
As for serving (your Guru) and showing him respect, such as obeying
what he says, standing up (when he comes) and showing him to his seat - these
should be done even by those with ordination vows (whose Gurus are laymen or
their junior). But (in public) avoid prostrating and unorthodox actions (such
as washing his feet).
One of the ordination rules is that monks and nuns should not prostrate to
laymen. This is taken to mean that in public you should not show this type of
respect for your lay Guru as it might cause misunderstanding and scorn among
those who casually observe. It is better to prostrate facing scriptural texts
or Buddha images near him, while directing your reverence in your mind to your
Guru.
For example, the great masters Candragomi and Candrakirti often debated with
one another. The former was layman, the latter a monk. One day Candrakirti
invited Candragomi to his monastery. He wanted all the monks to form a
procession, but the lay Master objected that the local townspeople would find
it strange. Candrakirti told him not to worry. He placed a statue of Manjusri
on a high throne and in the procession had a monk carry it directly before
Candragomi. All the people thought that this ceremony was in honor of Manjusri,
the manifestation of the Buddhas’ wisdom, and thus the monk avoided any bad
feelings.
Although restraint and indirect means of showing respect are often called for
out of consideration for others, in private disciple must follow all the proper
procedures of Guru-devotion no matter what the status of his Guru may be.
However general respect, such as rising when he comes, must be shown at all
times.
On his own part, however, a Guru should always be humble never arrogant or
pompous thinking himself great and worthy of honor. P’a-ra Rinpoche, one of the
most realized disciples of the Senior and Junior Tutor of His Holiness the
Fourteenth Dalai Lama, always kept a scriptural text by his seat. Explaining
why, he said that when people would come to visit him and prostrated, at least
they would gain some merit from showing respect to the scriptures since he
himself had no qualifications.
6.
In order for the words of honor of neither the Guru nor the disciple
to degenerate, there must be a mutual examination beforehand (to determine if
each can) brave a Guru-disciple relationship.
At tantric empowerments many sets of vows are taken never to abandon the
practices and procedures essential for spiritual progress. The disciple pledges
his word of honor never to transgress these vows, such as always to visualize
his Guru as inseparable from the meditational deity into whose practice he has
just been initiated. Such deities, as well as the Gurus, share the same
Enlightened nature as all the Buddhas, differing only in the physical aspect
they manifest.
The Guru, too, has previously pledged his word of honor never to disclose the
tantric secrets to those who are unable to understand and keep them. Just as
the milk of a lion should not be kept in a clay pot, so the profound and
powerful methods of the tantra should not be entrusted to those who are not
ready. If, having taken such vows, either the Guru or disciple should allow his
word of honor to degenerate, it will be impossible for either to attain any of
his goals and very serious unfortunate consequences will follow for both.
Therefore it is extremely important for there to be a mutual examination
between the Guru and disciple before they enter a formal relationship.
In ancient times in order to receive an empowerment a potential disciple would
have to ask over a period of three years. An initiation was not at all
something casual. By making the disciple wait so long, a Guru impressed on him
the seriousness of entering the tantric path, tested his commitment and ensured
that he was properly prepared. Often a Guru would make a disciple wait even
longer before agreeing to teach him anything. He would repeatedly test his
character and only when he had understood him well would he accept him as his
disciple.
The disciple also must test his potential Guru and determine if he is fully
qualified. He must be confident that he will be able to devote himself fully to
this Master. Before entering a formal Guru-disciple relationship, you have
complete freedom of choice. But once such a bond has been established, these
teachings on Guru-devotion must be followed with total commitment.
7.
A disciple with sense should not accept as his Guru someone who
lacks compassion or who is angersome, vicious or arrogant, possessive,
undisciplined or boasts of his knowledge.
8.
(A Guru should be) stable (in his actions), cultivated (in his
speech), wise, patient and honest. He should neither conceal his short-comings
not pretend to possess qualities he lacks. He should be an expert in the
meanings (of the tantra) and in its ritual procedures (of medicine and turning
back obstacles). Also he should have loving compassion and a complete knowledge
of the scriptures.
9.
He should have full expertise in both ten fields, skill in the
drawing of mandalas, full knowledge of how to explain the tantra, supreme pure
faith and his senses fully under control.
In general a Mahayana 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) pacification of all delusions and obstacles form his training in higher
wisdom, (4) more knowledge than his disciple in the subject 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 (10) 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.
There are two set of ten fields in which the Guru must be a complete master.
The ten inner ones are essential for teaching the yoga and anuttarayoga classes
of tantra, which stress the importance of purifying mainly internal mental
activities. These are expertise in (1) visualizing wheels of protection and
eliminating obstacles, (2) preparing and consecrating protection knots and
amulets to be worn around the neck, (3) conferring the vase and secret
empowerments, planting the seeds for attaining a Buddha’s Form Bodies, (4)
conferring the wisdom and word empowerments, planting the seeds for attaining a
Buddha’s Wisdom Bodies, (5) separating the enemies for Dharma from their own
protectors, (6) making offerings, such as sculptured tormas, (7) reciting
mantras, both verbally and mentally, that is visualizing them revolving around
his heart, (8) performing wrathful ritual procedures for forcefully catching
the attention of the meditational deities and protectors, (9) consecrating
images and statues and (10) making mandala offerings, performing the
meditational practices (sadhana) and taking self-initiations.
The ten external qualities are required for teaching the kriya and carya
classes of tantra, which stress the importance of purifying mainly external
activities in connection with internal mental processes. These are expertise in
(1) drawing, constructing and visualizing the mandala abodes of the
meditational deities, (2) maintaining the different states of single-minded
concentration (samadhi), (3) executing the hand gestures (mudras), (4)
performing the ritual dances, (5) sitting in the full meditational position,
(6) reciting what is appropriate to these two classes of tantra, (7) making
fire offerings, (8) making the various other offerings, (9) performing the
rituals of (a) pacification 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) invoking meditational
deities and dissolving them back into their appropriate places.
It is not sufficient for a Tantric Master merely to know how to perform the
superficial actions of these above rituals. He must actually be able to do
them. For instance, when consecrating an image of a meditational deity, he must
be able 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 powers, and he accepts you as his disciple, you must
devote yourself fully to him. Although it is possible that out 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 disciple of such a protecting (Guru), should you
then despise him form your heart, you will reap continual suffering as if you had
disparaged all the Buddhas.
11.
If you are so foolish as to despise your Guru, you will contract
contagious diseases and those caused by harmful spirits. You will die(a
horrible death) caused by demons, plagues or poison.
12.
You will be killed by (wicked) kings or fire, by poisonous snakes,
water, witches or bandits, by harmful spirits or savages, and then be reborn in
a hell.
13.
Never disturb your Guru’s mind. Should you be foolish and happen to
do this, you will surely boil in hell.
14.
Whatever fearful hells have been taught, such as Avici, the Hell of
Uninterrupted Pain, it is clearly explained that those who disparage their Guru
will have to remain there (a very long time).
15.
Therefore exert yourself whole-heartedly never to belittle your
Tantric Master who makes no display of his great wisdom and virtues.
As your Guru is a Buddha, despising him is the same as hating all who are
Enlightened. The state of Buddhahood is one of complete Liberation from all
suffering, ignorance, delusions and obstacles. It is the attainment of all good
qualities, complete perfection and total Omniscience. Despising or belittling
such a state by disparaging your Guru, you cast yourself in the opposite
direction from happiness and freedom. Having contempt for wisdom and
Liberation, you gain instead bondage and pain. Such tormented states are what
have been described in all the scriptures ad the various hells.
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.
16.
(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.
17.
It has been taught that for the Guru to whom you have pledged your
word of honor (to visualize 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 mention your fleeting wealth?
18.
(such practice of offering) can confer even Buddhahood on a zealous
(disciple) in his very lifetime, which otherwise might be difficult to attain
even in countless millions of eons.
19.
Always keep your word of honor. 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 Buddha’s
Wisdom Body) should give to their Guru whatever they themselves find
pleasing, from the most trifling objects to those of the best quality.
21.
Giving (to your Guru) is the same as making continual offerings to
all the Buddhas. From such giving much merit is gathered. From such collection
comes the supreme powerful attainment (of Buddhahood).
Making offerings to your Guru as the representative of all Buddhas is extremely
important. Such generosity is symbolic of your total dedication to achieve
Buddhahood. 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
yourself, how can you 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 sacrifice everything for your attainment of
Enlightenment through your Guru. The offering mandala symbolizes this
dedication of your body, speech and mind , and even the entire universe for
this goal.
If you are poor like Je-Tzun Milarepa, it does not matter that you do not have
riches to offer. What is important is your state of mind and willingness to
sacrifice 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 never hesitate to use it for gaining merit.
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 look 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
attainment of the Form Body of a Buddha. If you can see the void nature, that
is the lack of true independent existence of yourself, 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 Buddhahood comes from making offerings to your Guru.
22.
Therefore, a disciple with the good qualities of compassion,
generosity, moral self-control and patience should never regard as different
his Guru and the Buddha Vajradhara.
Your Guru, the meditational deities and Vajradhara, the form Buddha assumes in
the tantras, are all the same in nature. They are like a single person in a
drama changing masks and costumes and playing different roles. The same is true
if you have many Gurus. You must regard them all as Buddha, differing only in
the face he wears.
The ability to see your Guru as not different from Buddha Vajradhara depends on
your motivation. If you have developed an Enlightened Motive of Bodhicitta, you
are striving to become a Buddha yourself in order to be fully able to benefit
others. The stronger this motive, the more the thought of Enlightenment comes
to pervade your mind completely. Thinking only of Enlightenment and ways to
achieve it, you will automatically be able to see your Guru in terns of this
state because nothing else will be in your mind.
The more you wish to attain Enlightenment, the clearer you see the necessity
for your Guru to be a Buddha. Thus with the strong compassion of wishing others
never to suffer, you can dedicate yourself easily and with joy. Through the
practice of the perfections of generosity, the discipline of moral
self-control, patience and so forth, all centered around your Guru, you will
then be able to attain his state.
23.
If you should never tread on even (your Guru’s) shadow, because the
fearsome consequences are the same as destroying a stupa, is there need to
mention never stepping on or over his shoes or seat, (sitting in his place or
riding) his mount?
A stupa is a monument in which relics of a Buddha are kept. Like your Guru, it
serves as a focal point for your veneration and devotion to attaining
Buddhahood. Destroying one and stepping on your Guru’s shadow, then, are both
acts of extreme disregard and disrespect for the state of Enlightenment.
Therefore the fearsome consequences of both are the same.
If you treat your Guru’s shoes, seat and the horse or vehicle he rides as
ordinary objects, and presume to use them yourself or step on them, your
arrogant attitude can only become a major hindrance to your attainment of
Buddhahood.
24.
(A disciple) having great sense should obey the words of his Guru
joyfully and with enthusiasm. If you lack the knowledge or ability (to do what
he says), explain in (polite) words why you cannot (comply).
25.
It is from your Guru that powerful attainments, higher rebirth and
happiness come. Therefore make a whole hearted effort never to transgress your
Guru’s advice.
Obeying your Guru’s orders and following his advice are more important than
making countless offerings. Entrusting yourself fully to him, he will guide you
along the path to Enlightenment. If with haughty pride and stubborn closed-mindedness
you think you know what is best for your own spiritual progress, how will you
be able to learn anything from him?
This does not mean that you should become a mindless slave or that your Guru
can take undue advantage of you. As you are aiming for the complete freedom of
Enlightenment, there must also be freedom in the means of attaining it. You
should never follow your Guru’s wishes simply because you feel obligated or
forced to obey.Rather try to understand his intentions and aim. Your Guru will only
tell you to do what is beneficial for yourself and others. What he asks may be
difficult and its immediate purpose may not be obvious, but you should receive
his advice joyfully and with deep gratitude for his concern with your welfare.
Examine yourself honestly to see if you can follow his wishes. If there is no
way in which you can comply, do not be rude or arrogant. Explain politely and
with extreme humility what the difficulty is. Your Guru will not be
unreasonable; as a Buddha he is filled with great compassion.
If, however, you can avoid transgressing his advice, this is best. Following
the spiritual path as he directs, you can attain not only the ordinary powerful
attainments (siddhi) of extra-physical and mental powers common to
non-Buddhists, but depending on your motivation, a higher rebirth, the
happiness of Liberation or the supreme powerful attainment of Buddhahood.
26.
(Guard) your Guru’s belongings as you would your own life. Treat
even your Guru’s beloved (family) with the same (respect you show) for him.
(Have affectionate regard for) those closely around him as if they were your
own dearest kin. Single-mindedly think (in this way) at all times.
Before Drom-ton-pa studied with Atisa, he served another Guru in K’am. During
the day he carried his master’s children on his back, 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, Atisa appointed him to
receive all the teachings he brought to Tibet.
When Je-Tzun Milarepa was serving Marpa, he would throw himself in the mud and
beg his Guru’s wife to sit on him while she milked to cows. You must have such
respect and devotion for everyone close to your Guru. Remember that he is a
Buddha with equal regard and love for all. If you are jealous of his family,
attendants or other disciples, if you are possessive of his time and attention,
this clearly shows that you do not sincerely believe him 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 you 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 on
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 standing (nor lie while he
is sitting). Always be ready to stand up and serve him skillfully in an
excellent manner.
29.
In the presence of your Guru never do such things as spit, cough or
sneeze without covering your head. (Never) stretch your legs when at your seat,
nor walk back and forth (without reason before him. And never) argue.
30.
Never massage 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.
All these examples of improper behavior are prohibited not because your Guru
will be offended: Buddhas cannot be affected by rudeness. It is 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 inconsiderate
manner.
The customs outlined here are not meant to be unnatural and cruel restrictions.
If you are sitting cross-legged at a discourse and this becomes uncomfortable,
you are certainly permitted to lift your knees or shift your position. But to
sit casually with your feet stretched out towards your Guru reflects a
flippant, disrespectful attitude. Receiving a discourse is not like attending a
sporting event. It is not for your amusement, but for your attainment of
Enlightenment that you are with your Guru. Therefore you must show him great
respect and always be alert to his needs and comfort.
31.
(When your Guru enters the room) get up from your seat and bow your
head slightly. Sit (in his presence) respectfully. At night or at rivers or on
dangerous paths, with (your Guru’s) permission you may walk before him.
32.
In the direct sight of his Guru, (a disciple) with sense should not
(sit) with his body twisted around, nor leaning (casually) against pillars and
such. Never crack you knuckles, (play with your fingers or clean your nails).
You must always be considerate of your Guru. As he is the one who will show you
the way to complete freedom from all your suffering and how to be able to
liberate others, he is more precious than anything else. If he is in danger,
you must protect him. Do not sit back idly and proudly as if you owned the
entire world.
33.
When washing (your Guru’s) feet or his body, drying, massaging or
(shaving) him, precede such actions with (three) prostrations and at their
conclusion do the same. Then attend (to yourself) as much as you like.
If you have the opportunity to wash your Guru, shave his head or in anyway
attend to his comfort, you will be able to gain a great deal of merit. Thus all
such actions must be done with the greatest respect. Never selfishly think of
your own needs first. Your primary concern is with your Guru and your
attainment of his Enlightened state. Only afterwards should you care for
yourself.
34.
Should you need to address (your Guru) by his name, add the title
“Your Presence” after it. To generate respect for him in others, further honorific
may also be used.
Once when Je Tzong-ka -pa was giving a discourse to a few disciples in a
retreat house above where Sera Monastery later was built, Ka-drub Je came to
meet him for the first time. He asked a nun living nearby where the Venerable
Tzong-ka-pa could be found and she ran off without saying a word. She rinsed
her mouth, lit a stick of incense and then replied, “My gracious, venerable
Abbot, His Presence Je Tzong-ka-pa resides over there.”
If your Guru’s name is Rin-chen dor-je, you may refer to him when speaking to
others as ‘my spiritual master, His Presence, the holy, venerable Rin-chen
dor-je.” At least some respectful title must be used. It is extremely crude,
arrogant and grating to address, refer to or write about your Guru merely using
his personal name. Your Guru is not your childhood playmate, but a Buddha leading
you to Enlightenment.
35.
When asking for your Guru’s advice, (first announce why you have
come). With palms pressed together at your heart, listen to what he tells you
without (letting your mind) wander about. Then (when he has spoken) you should
reply, “I shall do exactly as you have said.”
36.
After doing (what your Guru has told you), report (what has
happened) in polite, gentle words. Should you yawn or cough, (clear you throat
or laugh in his presence), cover you mouth with your hand.
Never waste your Guru’s time by coming to him merely for idle chatter. After
making prostration three times, announce the purpose of your visit directly.
Ask your questions in a straight forward manner, with extreme politeness and
humility.
If your Guru gives you advice or asks you to do something, examine yourself to
see if you can comply. If you cannot, then excuse yourself and explain why. do
not promise to do something and then go back on your word. The consequences of
such disobedience and negligence are very serious. But if you can comply, tell
him you will do what he says. Keep him informed of your progress and always
report in the end what you have done.
37.
If you wish to receive a certain teaching, request three times with
your palms press together while kneeling before him on you (right) knee. (Then
at his discourse) sit humbly with respect, wearing appropriate clothing that is
neat (and clean, without ornaments, jewelry or cosmetics).
38.
Whatever you do to serve (your Guru) or show him respect should
never be done with an arrogant mind. Instead you should ever be like a
newly-wed bride, timid, bashful and very subdued.
39.
In the presence of (the Guru) who teaches you (the path), stop
acting in a conceited, coquettish manner. As for boasting to others what you
have done (for your Guru), examine (your conscience) and discard all such acts.
It is improper for a Guru to offer to teach without being specifically
requested. He teaches to benefit his disciples, not to display his knowledge.
Therefore it is important to make such requests in the proper, formal manner.
However, do not try to pressure your Guru into teaching you something too
advanced for your level. He will judge when you are ready. do not haughtily
order him to do what you think is best.
When attending his discourse, remember it is not a social event. The only
reason you are there is to learn how to attain Enlightenment for the benefit of
others. You have not come to show off your wealth or beauty to others, so do
not adorn yourself like a peacock. Also be aware and considerate of the social
customs of those around you. Never dress in a manner offensive to others that
would cause their minds to become disturbed. Be neat, clean and unostentatious,
sitting with great respect for your Guru.
When serving your Guru, do not be childish. Whatever service you do or offerings
you make are for you to attain Enlightenment through its merit. Do not do such
things so that you can boast to others how pious and devoted you are. No merit
is to be gained from arrogance. Do not serve your Guru with haughty pride as
though you were doing him a great favor. He does not need your help; he is a
Buddha. But you need his help very much, for by allowing you to perform small
tasks he is giving you a great opportunity to gather merit. Therefore remember
his kindness in allowing you to serve him.
Also so not act in a coquettish manner, flirting with your Guru as though you
could win his favor in this way. Your Guru is a Buddha with equal loving
compassion for all. He will not be impressed by you frivolous behavior.
40.
If you are (requested) to perform a consecration, (an initiation
into) mandala or a fire offering ceremony or to gather disciples and deliver a
discourse, you may not do so if your Guru resides in that area, unless you
receive his prior permission.
41.
Whatever offerings you receive from performing such rites as (the
consecration known as) Opening the Eyes, you should present all these to your
Guru. Once he has taken a token portion, you may use the rest for whatever you
like.
42.
In the presence of his Guru a disciple should not act (as a Guru) to
his own disciples and they should not act towards him as their Guru. Therefore
(before your own Guru) stop (your disciples) from showing you respect such as
rising (when you come) and making prostration.
Even when you have become a Guru yourself, you must still practice great
devotion to your Guru. If you are requested by your own disciples to give an empowerment,
a discourse and so forth, and your own Guru resides in the same area, you
should ask him first if he can give this in your place. If your Guru cannot,
then only with his approval may you perform such ceremonies yourself.
If your Guru lives far away, you should write to him for permission to accept a
disciple or give any teachings. you should not act independently with pride as
if you were a great and holy Master, but always in deference to his advice.
Especially in the presence of your Guru you must not allow your own disciples
to show you respect. You must at all times be humble. Therefore any offerings
you receive should be taken to your Guru as a sign of your respect. He will
take a token and then give them back. he has no greed for your offerings, but
you must always have him foremost in your mind.
Once Ra-chung-pa was living in the same town as his Guru, Je-Tzun Milarepa. As
he was noted for being very handsome, many devotees came to see him and
presented him with a great deal of offerings. He thought, “If I have been given
so many offerings, then surely my guru has received at least three times as
much.”
He went to his Master and said, “Didn’t we receive a lot of offerings today.
Let us share them with all the other disciples. But his Guru showed him that
all he had been given that day was a piece of meat, a cheese cake and some
butter. Ra-chung-pa felt very embarrassed that he had received more offerings
than his guru and told him he would leave town immediately.
He asked permission to go to Lhasa
to see the famous Buddha image. Je-Tzung Milarepa replied, “If you see your
Guru as a Buddha, what use is it to look at a statue?”
He then asked if he could visit the ancient monastery at Sam-ya. Again his Guru
answered, “When looking at the spectacle of your mind, what use is it to see a
building?”
A third time he requested to make a pilgrimage to Lhodrag where his Guru’s
Master, the great Marpa had lived. His Guru only said, “if you meditate on my
Master’s teachings, what good is it to see his house?”
Je-Tzun Milarepa told him not to try to do too many things, but to go into
meditational retreat in order to gain more confidence in his practice. And this
is what Ra-chung-pa did, for he realized that is not proper for a disciple to
receive more respect and offerings than his Guru.
43.
Whenever you make an offering to your Guru or whenever your Guru
presents you with something, a disciple with sense will (present and ) receive
this using both hands and with his head slightly bent.
44.
Be diligent in all your actions, (alert and ) mindful never to
forget (your word of honor). If fellow-disciples transgress, correct each other
in a friendly manner.
All disciples who receive tantric empowerment from the same Guru become “vajra”
brother and sisters. You should have great affection and regard among you,
helping each other stay on the path. Never be jealous, proud or compete with
your fellow disciples. By correcting each other you please your Guru and
everyone benefits. If there is unity and harmony among Dharma friends, this
will spread into the lives of others around you.
45.
If because of sickness you are physically (unable) to bow to your
Guru and must do what normally would be prohibited, even without (his explicit)
permission, there will be no unfortunate consequences if you have a virtuous
mind.
Guru-devotion is not a fanatic practice. If you are ill and your guru enters
the room, you need not stand up and prostrate. If you have something to
present, but are too weak to extend your hand, it is permissible even for your
Guru to bend down to your bed and receive it. This is not showing disrespect
for your Guru, because in your heart you wish to do what is proper but your
physical condition prevents you.
However, there are certain things for which there are no exceptions. You must
never disturb your Guru’s mind, boast, be arrogant or disrespectful no matter
what the circumstances.
46.
What need is there to say much more. do what ever pleases your Guru
and avoid doing anything he would not like. Be diligent in both of these.
47.
“Powerful attainments follow from (doing what) your Guru (likes).”
This has been said by (the Buddha) Vajradhara himself. Knowing this , try to
please your Guru fully with all the actions (of your body, speech and mind).
Everyone wants only happiness and never to experience any suffering. The source
of these achievements is your guru, for he shows you the path to Buddhahood
and, by his living example as an Enlightened Being, inspires you to travel this
path yourself. If you realize this, you will understand the importance of
single-minded Guru-devotion and you will do only what pleases him. As the
source of these teachings is the Buddha Vajradhara, you should put aside all
doubts. follow them with full conviction and you can attain Enlightenment.
What pleases your Guru, then, is your practice leading to Buddhahood. Thus your
motivation for pleasing him should be Bodhicitta and you wish to help others.
You should not be prompted by worldly desires such as seeking your Guru’s
praise or fatherly approval. Moreover, if your Guru scolds you, examine your
feelings. If you have not intentionally belittled him or sought to annoy him,
and if you have not responded to his scolding with anger or accusations that he
is unenlightened, then you have not committed a breach of Guru-devotion. In
such situation it is totally inappropriate to become depressed, despondent
anymore. To do so is an indication of your strong ego-grasping which causes you
to take his criticism too personally.
Marpa scolded and even beat Je-Tzun Milarepa many times. This was not because
he personally disliked him, but because out of compassion he saw the need for
skillful means that were forceful. Thus if your Guru is wrathful with you try
to see this as a method he is using to tame your mind and lead your to
Enlightenment. As a Buddha, how could he possibly hate you?
48.
After a disciple has taken refuge in the Triple Gem and developed a
pure (Enlightened motive), he should be given this (text) to take to his heart
(how to abandon his own arrogant self-will and) follow in his Guru’s footsteps
(along the Graded Path to Enlightenment).
49.
(By studying the prerequisite training of Guru-devotion and the
Graded Path, common to both the sutra and tantra), you will become a (suitable)
vessel (to hold) the pure Dharma. You may then be given such teachings as
tantra. After receiving the proper empowerments, recite out loud the fourteen
root vows and take them sincerely to your heart.
If as a disciple you have pure thoughts to benefit others, are humble, not
arrogant or selfish and have no rough manners, your guru will first teach you
what it means to take refuge. He will demonstrate the stability, direction and
meaning your life can be given by going for protection from all your suffering
and confusion to the Triple Gem of the Buddhas, their teachings of Dharma and
the sangha community of those who realize them. He will then guide you gradually
through the Three Principal Paths of renunciation, an Enlightened Motive of
Bodhicitta and a correct understanding of Voidness. On the firm foundation of
your refuge and Bodhicitta vows, you can then be given these detailed teachings
on Guru-devotion.
This text was written to be recited daily so that disciples will not forget the
important points of how to conduct themselves with their Guru. When your Master
has prepared you in this way for the tantric teachings, and you have become a
suitable vessel, then it is proper for him to initiate you. He will then
explain the tantric vows and you must be sure never to transgress them. Buddha
Vajradhara has promised that even if you do no meditation but keep purely for
sixteen lifetimes the root tantric vows, you will thereby accumulate enough
merit and eliminated sufficient obstacles to attain enlightenment.
After receiving initiations, you will be empowered to follow the complete
tantric path as your Guru directs you through the development and completing stages.
Your success will depend on your Guru-devotion and the purity of keeping all
the vows/ Thus proper devotion to your Guru in accordance with these teachings
is essential throughout the path to the Enlightened state of non-duality with
your Guru-Buddha-meditational deity.
50.
As I have not made the mistake when writing this work (of adding my
personal interpretation), may this be of infinite benefit to all disciples who
follow their Guru. By limitless merit I have gathered in this way, may all
sentient beings quickly attain the state of Buddha.
Colophon
This concludes the “Fifty Stanzas of Guru-devotion” by the great Master
Asvaghosa. It has been requested and translated (into Tibetan) by the monk
translator, the great editor Rin-ch’en zang-po, together with the Indian Abbot
Padmakaravarma.
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