No More Learning

(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. ~im-t. ? ,,QP nQt. sit~Qk,. idly:pQd? Ftoudlp. a. tjf yo. \11pwned the e~~r~ . WOJ')~.
(3,3)
W~~! l~'#as! Y~g (Y:fUiJ4r9~Jl'fo)qf~-~. . oA"Jti~ J > p d y , drying, ,;ma,ssagin&d or;. _(shaving) l)im;t precede
SUCh? aCtiOnS,:W. jthli(three)lprostratiOnS and-at :their'eonclusioii acHhe1'same:? Th~n? 1t;i1te'fi<r(to
y61irselff~s? riiticli'! ryd~ lik. e;?
h'. . ~r,Y~11. :hayf:i~~~'I? P~? ft~~,~~>=A~:;~~~;~P:W. P. ! YiW/! ? ft~b\his
J~c; ~~'1~~-~? -? ~~lr~}1~? . a:\\Ji'1Pcct9~'? fl, };~8. 1:'ttlt! . -Pft'\. ,tA? .
~~t~'rlre~~~e~(. ? ~p,_,h? ,. . ;. J;,. ? -~u'J ~~~-~"~\~~MP'? ~. ,. e~Aoos
.
.
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? -~r:~: },5J;l~~! -,Jf. PI~'~''~~~~LIJi~'. 'Yf. l? ,JR~9J. l~l;l,. ,. a~fJ,. m\! r.
amhnmem _of n1S" ~n ? ghtJmed . state. . Q. QIY. . afterwards. . . should y6ti1ci~~';ror1Y,'o~rs~i? .
'3,11) ~indq. . yQu:. tte~d? ttO:o:addressr (yoUl'. ? Gwlu) 1by.
his name, add;thetitle' 1'. Your<Presen~,- -afrd. r-
? it. To generate respect for him in others,
further honorifics may also be used.
Once when Je Tzong? k'a-pa was giving a discourse to a few disciples in a retreat house above where Se-ra Monastery later was built, K'a-dr'ub Je came to meet him for the first time. He asked a nun living near by where the Venerable Tzong-k'a? 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 Jc Tzong-k'a-pa resides over there. ? ?
If your Guru's name is Rin-ch'en dor-je, you may refer to him when speaking to others as "my spiritual master, His Presence, _the holy, venerable Rin-ch'en dor-je. " At least some respectful ? . titles must be used. It is extremely crude, arrogant and grating to address, reter to or write about your Guru merely using his personal name. Your Guru is not your child- hood 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 your throat or laugh in his presence), cover your mouth with youi hand.
Never waste your Guru's time by coming to him merely for idle chatter. After making prostratation three times, announce the purpose of your ~isit directly. Ask your questions in a straightforward. manner, with extreme politeness and humility.
GURU-DEYOTION 119
? 180 MAHAMUDRA
If your Guru gives you advice or asks you to do something, examine yoll1'5C. If to see if you can comply. If you cannot, then excuseyourselfandexplainwhy. Do'notpromisetodosomething and then go back on your word. The consequences of such
disobedience and negligence arc 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 pressed together while kneeling before him on your (right) knee. (Then at his discourse) sit
hnmbly with respect, wearing appropriate clothing that is neat (and clean, without
ornaments, jewellery 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 never 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 ih a conceited, coquet- tish manner. As for boasting to others what you have done (for your Guru), examine (your
conscience) and discard all such acts.
It is io-propcr 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 lc,un 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 piou$. 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 favour. He does not need your help ; he is a Buddha. But you nee~ his help very much, for by allowing Y. OU 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 do not act in a coquettish manner, flirting with your Guru as though you could win his favour in this way. Your Guru is a Buddha with equal loving compassion for all. He will not be impressed by your frivolous behaviour.
(40)
I f you are (requested) to perform a consecra-
tion, (an initiation into) a maJ:Ic;iala 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 perform-
ing 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.
GURU-DEVUTJON 181
? 182 MAH. . lMUDR. . l
(42)
In the presence of his Guru a disciple should
not act (as a Guru) to his own disciples and ~hey 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
practise great devotion to your Guru. If you are requested by your own disciples to give an enpowerment, 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 o r give any teachings. Y ou should pot act independently with pride as if you were a great and holy Master, but always in deference to his advice. Especi?
ally in the presence of your Guru you must not allow your own disciples to show you n:spect. 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? ch'ung? pa was living in the same town as his Guru, Je-tziin Mi-la ri? pa. 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 W'"nt to his Master and said, "'Didn't we receive a lot of off,. rtr o; today. Let us share them with all the other disciples. But his Guru showed him that all he had been given that ~Y was a piece of meat, a cheese cake and some butter. Ra? . h'ung? 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 sec the famous Buddha image. Je-tzUn Mi-la ri-pa replied, "If you scc,your Guru as a Buddha, what usejs it to look at a statue? "
He then asked if be could visit the ancient monastery at Sam-yi. Again his Guru answered, "When looking at tho spectacle of your mind, what usc is it to sec a building? "
A third time he requested to make a pilgrimage to Lho-dr'ag where his Guru's Master, the great translator Mar-pa bad lived. His Guru only said, "If you meditate on my Master's teachings, what good is it to sec his bouse? "
Je-tzUn Mi-la ri-pa 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 Ri-cb'ung-pa did, for be realised that it 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 honour). If fellow-disciples transgress (what is proper) in their behaviour, correct each other in a friendly manner.
All disciples who receive tantric enwerments from the same Guru become "vajra" brothers 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 wiD spread into the lives of others
around you.
WIUJ? DEYOTION 183
? 184 MAHAMUDRA
(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. I r 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 you_r 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 thinas 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
whatever 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) Vajradh~ra 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 realise 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 Vajradbara, you should put aside all doubts. Follow them with full c. :>nviction 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 your 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 nol intentionally belittled him or sought to annoy him, and if you have not responded to his scolding with anger or accusations that be is unenlightened, then you have not committed a breach of Guru-devotion. In such situations it is totally in appropriate to become depressed, despondent or to feel self-pity and guilt that your Guru docs not love you anymore. To do so is an indication of your strong ego-grasping which causes you to take his criticism too personally.
Mar-pa scolded and even beat Je tziln Mi-la ri? pa many times. This was not because he personally disliked him, but because out of compassion he saw the need for skilful means that were forceful. Thus if your Guru is wrathful with you, try to sec this as a method he is using to tame your mind and lead you 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 sntra and tantra), you will become a
GURU-DEVUJ"JON 185
? 186 MAH. lMUDRA
(suitable) vessel (to hold) the pure Dharma. ? You may then be given such teachings as tantra. After receiving the proper enpower- ments,) 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 realise them. He will then guide you gradually through the Three Principal Paths of renunciation, an EnlighU! ned Motive of Bodhicitta and a correct under~tanding of Voidness. On the firm foundation of your rduge 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 for@et the important points of how to conduct them? selves with their Guru. ? When your Master has prepartd you in this way for the taotric teachings, and you have become a suitable vessel, then it is proper for him to initiate you. He will then explain the taotric vows and you must be sure never
to tramgress them. Buddha Vajradh4ra 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 eliminate 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 1 all the vows. 1 nus proper devotion to your Guru in accordance with these teachings is essential throughout the path to the Enlightened stale of non-duality with your Guru-Buddha- meditationa) deity.
? (SO)
As I have not made the mistake when writing this work (of adding my personal interpre? tation), may this be of infinite benefit to all disciples who would follow their Guru. By limitless merit? I have gathered in this way,
may all sentient beings quickly attain the state of Buddha.
This concludes the 'Fifty Stanzas of Guru-devotion? by tho great Master Ahaghofa. It has been requested and translated (into Tibetan) by the monk translator Rin-ch'en zang-po of Zhu-ch'en, together wfth the Indian Abbot Padmakaravarma.