Empowerment from the Guru
Why does the same saying work for some people and not for others? It has to do with the presence of the guru's energy or empowerment. When a Tantric practice is taught by a realized guru, it becomes efficacious. If one just learns the practice from a text without receiving any empowerment from the guru, i.e., without the power of reliance from the guru, the practice will not be effective. Therefore, in Tantric practice, every visualization, mantra, and mudra has to be taught to one and empowered by the guru. Such empowerments are necessary for quick yogic responses.
When Milarepa studied under the Lama Ngokpa, he made no progress. Finally, after meeting his root guru Marpa, who bestowed him an empowerment, he went into retreat and was able to receive a yogic response. In fact, it was the same practice, as Lama Ngokpa was himself a student of Marpa. However, it took an empowerment from the root guru to provide the spiritual power of reliance which allowed Milarepa to become successful in practice.
Therefore, to chant "Namo Guru bei, Namo Buddha ye, Namo Dharma ye, Namo Sangha ye" is to call upon this power of reliance. From this Fourfold Refuge Mantra, a kind of power which intimately connects the disciple to the root guru will come into being. When one chants this mantra, one should be wholeheartedly asking the guru, the Triple Jewels, and all the Dharmas to empower one. If it is not done this way, the power of reliance will not be present. One has to recite this mantra one million times in order to generate an authentic power of reliance. It is a very important practice in the Four Preliminary Practices.
Many students do not realize that the crux of the Fourfold Refuge Mantra resides completely on beseeching the guru, the Triple Jewels, and all the Buddhadharma to give one empowerment and blessings. In doing this liturgical step, one first visualizes and then chants the mantra. The visualization must be very clear, with the guru and the Triple Jewels of Buddha, Dharma, and Sangha merging together to form a brilliant beam of white light which enters the crown of one's head. After this visualization, one chants the Fourfold Refuge Mantra.
Of course it is not easy in this world for a student to find a capable guru, nor is it easy for a guru to find a worthwhile student. But, as long as one aspires to the Universal Truth, as long as one has the mind to attain the Universal Consciousness, then, when one prays sincerely, one's guru will appear to empower one and transmit one with the Dharma, and to always be nearby. Thus, when a true disciple is ready, the guru will manifest. One does not have to fear that there will not be a true guru to teach one the Dharma. As long as a student has made all the adequate preparations, one's guru will manifest in front of one. This is a very important point.
The Samaya Pledge
Students of superior foundation as well as masters who are fully realized are rare in this world. Before taking refuge in a guru, one must first examine the guru closely. After taking refuge, one must never find fault in one's guru. Do not think that I am without faults; I do have shortcomings. Neither do I think that my gurus are without faults; they too have shortcomings However, one must not think that something is amiss with the guru just because he has lost his temper or that he has done something wrong in one's view.
Are you aware that, after taking refuge in a guru, one should not have any regrets? In Tantrayana, there exists between the guru and his disciple a Samaya Pledge [sacred commitment] which binds the two completely together. When one criticizes or annihilates one's own guru, one is annihilating oneself, as the bond of the Samaya Pledge is absolutely sacrosanct.
Therefore, before committing oneself and taking refuge, one must get to know the guru very well. After one takes refuge, one must try not to break the Pledge at all costs, as the force of the Samaya Pledge in Tantrayana is very strong and indestructible. Humans do err. My gurus also have shortcomings which I would not talk about. Isn't it so? What one learns from one's guru are his merits and virtues and not his failings. Actually, what one has to learn from the guru is the Buddhadharma. A guru teaches the disciple the Buddhadharma that he knows and, after obtaining the power of reliance from the guru, the disciple works to attain realization. It is just this simple. So why should one be bothered by one's guru's behavior? Why should one mind if the guru sings, dances, or drinks wine? Don't be bothered with any of these! After all, these are not what one has to learn from the guru. What one has to learn from the guru is the Buddhadharma. Make no mistake about it!
Reliance on the Dharma
I have many gurus and each of them lives his own lifestyle. I do not let any of their lifestyles affect me. I only learn the Buddhadharma from each of them. I respect them and the Buddhadharma that they teach. When one takes refuge in a Tantric guru, the strong and unbreakable Samaya Pledge automatically becomes effective and one then obtains the lofty power of reliance. The power developed through practice taught by one's guru is that of lineage transmission.
One must realize that the relationship between the guru and the disciple is, in fact, very direct and intimate. This Fourfold Refuge Mantra serves to enhance and strengthen this relationship and the power of reliance. [Grand Master rings the Bell.]
Basics [9]. More to come.....
Readers can write to asklotuschef@gmail.com for a .pdf or .doc copy of this book.
Om Guru Lian Sheng Siddhi Hom
Lama Lotuschef
Why does the same saying work for some people and not for others? It has to do with the presence of the guru's energy or empowerment. When a Tantric practice is taught by a realized guru, it becomes efficacious. If one just learns the practice from a text without receiving any empowerment from the guru, i.e., without the power of reliance from the guru, the practice will not be effective. Therefore, in Tantric practice, every visualization, mantra, and mudra has to be taught to one and empowered by the guru. Such empowerments are necessary for quick yogic responses.
When Milarepa studied under the Lama Ngokpa, he made no progress. Finally, after meeting his root guru Marpa, who bestowed him an empowerment, he went into retreat and was able to receive a yogic response. In fact, it was the same practice, as Lama Ngokpa was himself a student of Marpa. However, it took an empowerment from the root guru to provide the spiritual power of reliance which allowed Milarepa to become successful in practice.
Therefore, to chant "Namo Guru bei, Namo Buddha ye, Namo Dharma ye, Namo Sangha ye" is to call upon this power of reliance. From this Fourfold Refuge Mantra, a kind of power which intimately connects the disciple to the root guru will come into being. When one chants this mantra, one should be wholeheartedly asking the guru, the Triple Jewels, and all the Dharmas to empower one. If it is not done this way, the power of reliance will not be present. One has to recite this mantra one million times in order to generate an authentic power of reliance. It is a very important practice in the Four Preliminary Practices.
Many students do not realize that the crux of the Fourfold Refuge Mantra resides completely on beseeching the guru, the Triple Jewels, and all the Buddhadharma to give one empowerment and blessings. In doing this liturgical step, one first visualizes and then chants the mantra. The visualization must be very clear, with the guru and the Triple Jewels of Buddha, Dharma, and Sangha merging together to form a brilliant beam of white light which enters the crown of one's head. After this visualization, one chants the Fourfold Refuge Mantra.
Of course it is not easy in this world for a student to find a capable guru, nor is it easy for a guru to find a worthwhile student. But, as long as one aspires to the Universal Truth, as long as one has the mind to attain the Universal Consciousness, then, when one prays sincerely, one's guru will appear to empower one and transmit one with the Dharma, and to always be nearby. Thus, when a true disciple is ready, the guru will manifest. One does not have to fear that there will not be a true guru to teach one the Dharma. As long as a student has made all the adequate preparations, one's guru will manifest in front of one. This is a very important point.
The Samaya Pledge
Students of superior foundation as well as masters who are fully realized are rare in this world. Before taking refuge in a guru, one must first examine the guru closely. After taking refuge, one must never find fault in one's guru. Do not think that I am without faults; I do have shortcomings. Neither do I think that my gurus are without faults; they too have shortcomings However, one must not think that something is amiss with the guru just because he has lost his temper or that he has done something wrong in one's view.
Are you aware that, after taking refuge in a guru, one should not have any regrets? In Tantrayana, there exists between the guru and his disciple a Samaya Pledge [sacred commitment] which binds the two completely together. When one criticizes or annihilates one's own guru, one is annihilating oneself, as the bond of the Samaya Pledge is absolutely sacrosanct.
Therefore, before committing oneself and taking refuge, one must get to know the guru very well. After one takes refuge, one must try not to break the Pledge at all costs, as the force of the Samaya Pledge in Tantrayana is very strong and indestructible. Humans do err. My gurus also have shortcomings which I would not talk about. Isn't it so? What one learns from one's guru are his merits and virtues and not his failings. Actually, what one has to learn from the guru is the Buddhadharma. A guru teaches the disciple the Buddhadharma that he knows and, after obtaining the power of reliance from the guru, the disciple works to attain realization. It is just this simple. So why should one be bothered by one's guru's behavior? Why should one mind if the guru sings, dances, or drinks wine? Don't be bothered with any of these! After all, these are not what one has to learn from the guru. What one has to learn from the guru is the Buddhadharma. Make no mistake about it!
Reliance on the Dharma
I have many gurus and each of them lives his own lifestyle. I do not let any of their lifestyles affect me. I only learn the Buddhadharma from each of them. I respect them and the Buddhadharma that they teach. When one takes refuge in a Tantric guru, the strong and unbreakable Samaya Pledge automatically becomes effective and one then obtains the lofty power of reliance. The power developed through practice taught by one's guru is that of lineage transmission.
One must realize that the relationship between the guru and the disciple is, in fact, very direct and intimate. This Fourfold Refuge Mantra serves to enhance and strengthen this relationship and the power of reliance. [Grand Master rings the Bell.]
Basics [9]. More to come.....
Readers can write to asklotuschef@gmail.com for a .pdf or .doc copy of this book.
Om Guru Lian Sheng Siddhi Hom
Lama Lotuschef
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