Prefaces
These few extracts are from prefaces which C. R. Lama dictated for a range of ritual texts published in India. They give a flavour of his phrasing and intent.
People say that they have a root Guru, some particular
Lama who is like that and like this, with such and such qualities. Some say
that their root Guru is a well-known Guru, while others say that their root
Guru is a young Lama who looks very nice. An old Guru is also a Guru and a
young Guru is also a Guru – if they are Gurus.
In Sanskrit the word ÔGuruÕ has two meanings, a
qualified religious teacher, and beef. In both cases the idea is of heaviness.
Beef is heavy food with many vitamins and after eating it one feels sleepy. A
Guru who is qualified is also heavy, weighty with many good qualities. In any
event the Guru is important but it is up to the disciple himself to develop
very strong faith and really believe in his Guru. If one practises like that, results
will be gained.
Three days ago I met someone who told me that he had
received a particular initiation from one Lama. But I know that this was
impossible since that practice belongs to one sect and the Guru to another and
this Guru is personally known to me to practise only the teachings of his own
sect. Thus in this way those who have no real Guru deceive themselves and cheat
others.
In these times Gurus must practise according to their
own religious texts and follow their own GuruÕs orders performing the work they
are told to do. I do not say this for high Gurus but for ones similar to
myself. I do not call myself a Guru but some people believe me to be one.
All the five sects of Tibet require a Guru Puja; the
Gelug focus on Tsongkhapa, the Sakya focus on Sakya Pandita, the Kagyu focus on
Naropa or Marpa, the Bonpo focus on Tonpa Shenrab and the Nyingma focus on
Padmasambhava. Yet it seems to me that although the words are different, the
practices and the ideas are the same.
Some of these systems show the Guru in the form in which he appeared in
Tibet when an image or painting was made while he was alive. We do not have an
accurate picture of Buddha Shakyamuni. Not only that, but in some systems of
practice the Guru is in the form of Lama Chemchog Heruka or Tara or Naljorma.
In other systems the Guru is in the form of
Kuntuzangpo or Dorje Chang or Dorje Cho. These are three names for the
integration of Dharmakāya, Sambhogakāya and Nirmanakāya.
Kuntuzangpo or Samantabhadra is Dharmakāya form. Dorje Chang or Vajradhara
is Sambhogakāya form. Dorje Cho or Vajradharma is Nirmanakāya form.
These forms are methods for expressing the BuddhaÕs qualities,
they are synonyms for his qualities. Kuntuzangpo means always good, Dorje Chang
means always having tantric power and Dorje Cho means that the natural dharma
is indestructible.
Sometimes we say Guru, or Lopon (sLob-dPon)
meaning teacher, the one who explains what is not known to us. Sometimes we say
Pachig (Pa-gCig) meaning father, for just as a father gives his wealth
to his son, so the Guru gives initiations and profound secret teachings to his
disciples. The Guru sometimes calls the disciple Thukse (Thugs-Sras)
heart son, or Lobu (sLob-Bu) disciple son. The Guru and the disciple
work together, on the one side there is compassion and on the other side, firm
faith. Compassion is like a hook and the discipleÕs faith gives it something to
catch on to – but they have to come together to be effective.
If one practises Guruyoga with a one-pointed mind,
with faith, and sings with a good melody, then oneÕs voice will move other
peopleÕs minds and lead them to enter the Buddhadharma. I say that you should
all practise Guruyoga once a day. If every day it is necessary to eat food, why
is it not necessary also to say prayers?
Those yogis of unchangeable mind, ones with real faith
and belief, may do the practice of Gurupuja on their Gurus in any form
whatsoever, whether monk or tantrika or saint or very ordinary form. They can
meditate on their Guru as he is in his ordinary flesh body. But now in this
Black Period every sentient being has a changeable mind and is not pure.
Perhaps they have faith today but then tomorrow it has gone, or there are
doubts. For this reason we should meditate on our Gurus in the form of Buddhas,
Bodhisattvas, Wishing Gods, Padmasambhava and so forth. To practise using the
forms of the Gurus who came in former times is perhaps necessary nowadays
since, having passed away, they cannot say any things that are difficult for the
disciple to understand.
Lastly, I say that to talk about the root Guru is not
enough – prayer and faith is important.
In the present Black Period, we people who believe in
Buddha and Padmasambhava are so few in number. We have great faith in PadmasambhavaÕs
predictions, made when he was in Tibet and written down at that time by Yeshe
Tsogyal and so on. These were later revealed and written down by the great
Terton treasure revealers without being mixed with any falsities, [only true
incarnation Tertons could find them].
At this time in Tibet, the Land of Snows where
Padmasambhava taught the dharma and gave initiation in Tibetan, the outer show
forms of artificial religious practice have been destroyed. We feel very sad
that Buddhism in Tibet has declined to this state of affairs. The true dharma is indestructible and is not affected by the actions of
those in the current Black Period who make a show of being nice but are
empty within, like the banana and bamboo trees. They are only debating and not
meditating.
When we receive the initiations we say that we will
always keep our vows but we know that to keep all our vows is not easy.
I and other Tibetan teachers must be careful when
giving refuge, bodhicitta vows, initiations and tantric vows. Those who are
giving them must have all the teaching practice and qualities that are
necessary and keep their vows fully. It is necessary for them to explain
clearly to those who are receiving just exactly what it is that is being given
to them and what commitments and responsibilities they are taking upon
themselves. For example, if a man is sick and in need of treatment and yet is
himself unaware of his condition, then the doctor must be careful to explain the
facts of the matter to him and the benefits of the treatment so that the sick
man will be free of all suspicion that the medicine might in fact be a poison.
Everything is coming from śūnyatā
nature and goes back in that nature. ŚūnyatāÕs symbol is zero.
On the outside there is no corner and within there is hole with no corner. This
śūnyatā dharmadhātu is everywhere equal, everywhere clear, everywhere precise understanding, everywhere performing all
activities unobstructedly.
This nature is śūnyatā. Sometimes we
say dharmadhātu, dharmatā, dharmakāya and
dharmadhātuj–āna, but anyway, if you wish some symbol word then it is
A (ཨ).
This is the symbol of the Great Mother of all the Jinas, GyalwaÕi Yum Chenmo.
Her nature is śūnyatā and all female beings also have that
nature of śūnyatā. [But we do not say that
śūnyatā means empty and idealess as in the common view of women
held in former times. For every hundred mothers at least ninety will be equal
in their attitude towards their children whether they are sons or daughters,
first or last. But for those that are weak they will feel even more
compassion.]
From sutra position the Mother is
śūnyatā or tongpa nyid (sTong-Pa-Nyid). That
śūnyatā has two aspects, outer and inner, Phyi sTong-Pa-Nyid
and Nang sTong-Pa-Nyid. Or it may be considered as eighteen or as
twenty-one śūnyatās.
What is discussed here is only śūnyatā.
For this we can say only śūnyatā or zero and this is perhaps
difficult for those who are not so intelligent.
Now we speak of Chod (gCod)
which means to cut. To understand this we have to think clearly as
follows. What is to be cut? Cut ÔyouÕ or cut ÔIÕ? If I cut you that is sin and
if I cut my own body that also is sin. But actually what is to be cut is my
ego. Why? Because since beginning's time ego has made too
much trouble for me. This bad ego has thrown me about sometimes in
hells, sometimes amongst insatiable ghosts and so on. Where does ego come from?
It comes from ignorance. Ignorance makes me and keeps me stupid and due to this
I say subject and object, me and you, I am good and you are bad, I love me and
I hate you. It is my ego that holds my body to be substantially real and then
goes grasping through my flesh eyes. So then if I see something good there is
desire, if something bad then anger, and if something better than I have then
envy and so on. It is the same for ear, tongue, nose and bodily sensations. For
that reason I must cut my ego. It is very bad and troublesome yet it cannot be
seen with the flesh eye. It must be cut off and finished.
This teaching also deals with the great difficulties
involved in getting a precious human birth. It is very difficult to get yet
with it one can move easily, either up with good deeds or down due to sin. Up
and down, round and round, just like a carnival wheel
– yet there is a chance to get free.
Then there follows refuge, bodhicitta and making the
outer and inner offerings and then the innermost offering of oneÕs own body.
After this one visualizes Machig Labdron with all her circle, all Gurus, all
Devas and all Dakinis, and all the lineage Gurus
around her. We pray to them so that they will bless us by cutting the root of
egoism. Following this there is the transferring of the mind (Pho-Ba) by
which oneÕs mind goes to a very good place, merging in MachigÕs mind.
Then one transforms oneÕs body into amrita for the
four classes of guests: 1) the Buddhas and Bodhisattvas, 2) those with good
qualities, the Lords with power placed below the first group, 3) all beings in the
six realms, 4) all oneÕs creditors. By offering to the first group the Buddhas
are pleased. By offering to the second group one gains more qualities. By
offering to the third group all sins are finished. By offering to the fourth
group all debts are paid off.
Then oneÕs body turns into jewels and so forth and
these are offered to the gods of the samsaric heavens. Then oneÕs body is also
cut up and offered as a great mass of flesh and blood and bones and offered to
all the local gods and demons who like such things.
Then the remains are given to all the weak and disabled beings and by this all their troubles are removed. Then this practice
concludes with the dedication of merit.
Machig Labdron was a great meditator and she might be
called the Tibetan Nagarjuna. Nagarjuna taught śūnyatā but she
taught how to separate our minds from ego. She stayed at Zangri Karmar, a red
mountain near the Brahmaputra River about 500 miles to the east of Samye
Monastery. When I went there and saw the stupa containing her remains I had a
great feeling moving in my mind. I also remembered how my first incarnation
Drophan Lingpa was formerly MachigÕs son, Gyalwa Dondrub.
By the virtue of making this translation we would like
all beings to have their minds freed of egoism and thus to become equal. We
would like all beings to gain full enlightenment and for the whole of samsara
to be completely emptied.
When this translation was being done we said many
prayers so perhaps it is free of mistakes but if there are any due to stupidity
and ignorance and thus our vows have been lost, then we ask the Chod
Protectors, the Zangri Punyi to excuse us.
But if these Chod Protectors do not excuse us then I
also laugh at them. Right and wrong – everything is within
śūnyatā. I also make this translation in order to spread the
Dharma in the world. If you Dharma Protectors say this Dharma is not to be
spread in the world then I tell you that you are jealous and tight-fisted.
Dharma and Terma teachings are for all beings, not just for one particular area.
If there is no virtue here then we dissolve it in śūnyatā.