Highest Yoga Tantra and Mahamudra 

By Master Sheng-yen Lu
Translated by Cheng Yew Chung, Edited by Dance Smith

This was translated from Grandmaster Lu's 51st book, 無上密與大手印.

CHAPTER 23 - The True Significance of the Master

The meaning of the word Master as described in this chapter is used only in a narrow sense, not the broad meaning, for it refers only to my personal thoughts, that is, the thoughts of Holy Red Crown Vajra Guru.

A true master expounds on truth and principles. Besides his own view, he also speaks of principles that others hold. Through the mode of rational thinking, the master reaches into the rational world, where what is right is right, and what is wrong is wrong. Thus the master gains complete objectivity in his thoughts.

To my knowledge, peace and violence are always in opposition where the world is concerned. Yet these things are still subjective. To obtain the true state of peace one must resort to a rational approach. However, human beings are bound by ignorance and are usually impulsive. Human emotion often finds release through violence, in which case one loses the basis of being rational.

I always advocate a rational approach employing reason, knowledge, and morality as means to advance the order of human life. On the personal level, one must build and nurture one`s character. When it comes to expounding the truth, it is meaningful if others are convinced through reason. Thus my judgments on people and things are based on a foundation of reason.

When I preach the buddhadharma, it is inevitable for me to have arguments with people with different opinions. When the Buddha was preaching the buddhadharma in his times, he had frequent debates with the Brahmin and ascetic monks. I feel that all arguments that arise from reasoning must also be settled in the domain of reason. The approach to resolving problems lies in reason.

The Master is the manifestation of non-anger and non-aggression. The qualities of generosity and tolerance are meant to teach human beings how to resolve negativity. Sakyamuni Buddha, in his accounts of his previous lifetimes, told of how he saved the lives of eagles and tigers by feeding them with his flesh and body, and how he showed no remorse towards people who criticized and hurt him.

I strongly feel that the reason human beings are always in dispute with each other is the result of this thing called `negativity`, which turns into hatred. This is the ignorance of sentient beings, manifesting as a strong attachment to the individual ego. Thus, as the Master teaches the buddhadharma, he wants to actualise the path of reason, for any dispute can be resolved through rational exchange, and it is not necessary to resort to violence. Buddhadharma is about respect for life, offering compassion to all beings, and certainly not killing them!

When the Master enters into a debate, he acts with love and compassion, approaching it with reason, and acting with tolerance. When it comes to speaking the truth, his words are firm and just, and charged with power. Yet his intention, even in reprimanding, is one of deep love. Reprimands are done simply to illustrate thoughts of peace, and remove all hatred.

Those who listen to me shall be liberated. Those who do not are without affinity. This is the very thought and objective of the Holy Red Crown Vajra Master when he delivers sentient beings through his writings.

It is seen within the teachings of the Highest Yoga Tantra and Mahamudra that the living guru who transmits the Mahamudra is tantamount to being the manifestation of Sakyamuni Buddha Himself. When we respect and honour the Master, we are also respecting and honouring Sakyamuni Buddha.

Those who receive this book should repay the Master`s infinite spirit of preaching the dharma by seeking the path of Nirvana, the Perfect Enlightenment, and walk the talk by their example. Though the Master may not be by one`s side, the Tantric lineage holders have made it clear that the light of one`s heart is the Master. By practising Mahamudra, we as Tantric practitioners must put Mahamudra into actual practice, and by so doing we turn towards our hearts as towards the light itself, and rely on our hearts. Eventually we view the light of our hearts as the Master. We must depend on ourselves to practise and actualise Mahamudra and verify the reality, for no master can do this for us; only we can do this for ourselves.

The Highest Yoga Tantra and Mahamudra is a supreme dharma which pervades the entire dharma realm. As a single teaching, it can reveal many aspects of many realities. Once the Tantric practitioner gains spiritual responses with Mahamudra, he or she will understand how powerful it is, and know the true significance of a Master. Fundamentally speaking, `mi gnas pa`i`, which means non-abiding, points to the fact that there is no end to the practice of cultivation, and that there is no differentiation between the enlightened individual, the state of samsara and the state of Nirvana.

The true significance of the Master is that he does not enter into the state of Nirvana, but instead chooses to return and stay in the human world so that he can benefit all sentient beings. With the great power of bodhi, the Master blesses the human race and exercises the omnipresent power of great compassion shared by all buddhas and bodhisattvas in his actions, guiding people towards the path of the highest virtues. The Master is the light of realized wisdom, and blends together with the Tantric practitioner as one nature. This is where the benefits and bliss of Mahamudra lie, for the light of the Master holds incredible supreme spiritual power.

In the past, people have asked me, ` Why does Master live in such agony? Isn?t it a torment to write books and expound the dharma?`

I replied, `While sentient beings remain undelivered, I must continue to write and preach the dharma. It is only when all sentient beings have been succoured that I will stop.`

`Why is Master here on earth?`

`I came here out of the great bodhisattva compassion I have for sentient beings.`

As the Master, my fundamental position is to establish a bodhisattva cultivation ground on earth through the actual practice of Buddhism. By establishing the images of a bodhisattva and a vajra, we are able to carry out these roles through the rational approach. We act with reason when we exercise compassion, and we use reason to subjugate all mara beings.

At present, True Buddha School has forty thousand disciples [translator`s note: this number was based on the total number of disciples as of 1984]. In the future, more will join. This spells the growth of compassion, for the school relies on the `True Buddha` as its guiding principle. I must continue to propagate the dharma by living the spirit of a bodhisattva and working for the benefit of others, so that the wisdom and blessings of sentient beings may increase. This is the true significance of the Master.

The Holy Red Crown Vajra Master is the true authentic Vajra Acarya. I once said that a Tantric master has four manifestation bodies:

Svabhavikakaya, the Essence Body - All prevailing as the universal realm of space, the Mother. May sentient beings invoke the presence of the Svabhavikakaya of the Master.

Dharmakaya, the Truth Body - All prevailing as the universal realm of space, the Mother. May sentient beings invoke the presence of the Dharmakaya of the Master.

Sambhogakaya, the Reward Body - All prevailing as the universal realm of space, the Mother. May sentient beings invoke the presence of the Sambhogakaya of the Master.

Nirmanakaya, the Transformation Body - All prevailing as the universal realm of space, the Mother. May sentient beings invoke the presence of the Nirmanakaya of the Master.

Let me say this: `A true authentic master has been cultivating for many lifetimes, his virtues are complete, and he remains spiritually free. His accomplishments are extraordinary and he has gained great wisdom. He is able to attain all dharma while living on earth and does not have to wait until his death before gaining his attainment. He is endowed with the great power of the Mahamudra of Meditative Absorption, and has entered into the Ocean of Vairocana and realized all Tantric dharma.`

Indeed, the Master has accomplished the highest level of spirituality, and has been predicted to attain buddhahood by a buddha. He is thus able to take on the responsibility of the work of a buddha, and is endowed with great spiritual power. He has mastered all teachings and has the ability to discipline and tame the hearts of all sentient beings. He presents himself in a magnificent precious form and finds complete freedom moving in and out of this world. He is indeed a supreme sage who is able to manifest himself into countless bodies which pervade all space. He is the Great Seal which is the nature of Emptiness itself; his manifested forms are perfect and complete, and being in the original body of buddha nature, he suitably appears to sentient beings as the need arises. Sentient beings can rely on him, as his compassion is undifferentiating. His diamond nature is indestructible, and his merits are as wide as the ocean. He expounds on the dharma to deliver sentient beings, and takes in all who are lost, offering them wisdom by revealing the meaning of truth. He speaks the absolute truth and no mara can ever defeat him.

When we want to truly understand the ` true significance of the Master`, we must begin with these two words: compassion and wisdom. Master Ou-yang Ching-wu (1871-1943) once said, `It is through compassion that merit becomes significant, and it is through wisdom that merit is accomplished.` Everything begins with bodhicitta, as one sets one`s mind on the attainment of the supreme perfect enlightenment, so that one may benefit all sentient beings.

To benefit all sentient beings, one must learn to use different forms of wisdom, each capable of a different function. Wisdom derives from the functions of `hearing`, ` thinking`, and `cultivating`.

When the Master transmits the teachings of Mahamudra, he establishes the `Great Mirror Wisdom`, the `Wisdom of Equanimity`, the `Wisdom of Discriminatory Awareness` and the `All-Accomplishment Wisdom`. He combines these forms of wisdom in his work. Having great compassion but lacking great wisdom will never lead to any accomplishment. Neither will having great wisdom but lacking great compassion, in which case nothing can be done to benefit all sentient beings. Therefore, broad propagation of the buddhadharma can only be accomplished perfectly by a master who is endowed with great compassion and great wisdom.

Hence, here lies the reason why it is so important for the Tantric practitioner to take the Fourfold Refuge, and practise Guru Yoga. The reality of the Master involves the lineage holders, the living physical master, and also the master of one`s own heart. These three are merged into one, and remain indivisible.

When one practises Guru Yoga, the power of the meritorious blessings of the guru dissolves into the individual.

As you practise Guru Yoga, you should recognize the reality that the Master and you are undivided in essence.

The practice of Guru Yoga cuts through the attachment of self and others, and thus it is most important.

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Up
01 - Homage to the Lineage Holders of the Mahamudra
02 - Mahamudra is the Method of Attaining Buddhahood
03 - The Meditation of Vairocana
04 - Psychic Heat, Drops and Inner Fire
05 - The True Practice of Speech Purification
06 - The Fourfold Mindfulness of Nagarjuna
07 - Blessings of the Guru on Mahamudra
08 - Ekagrata Meditation
09 - The Circulation of Mantra and Breathing
10 - The Techniques of Mahamudra
11 - The Dual Functioning of Tranquillity and Contemplation
12 - The Spiritual State of Supreme Bliss
13 - The Spiritual State of Immovability
14 - The Mahamudra Practice of Dreaming
15 - Clear Light Mahamudra
16 - Mahamudra of Leaving the Physical Body
17 - The Bardo Deliverance Yoga of Ksitigarbha Bodhisattva
18 - Mahamudra of Opening the Crown
19 - The Samadhi of Observation
20 - The Mahamudra of Eternity, Bliss, True Self, and Purity
21 - The Mahamudra of Dispelling Delusion
22 - The Levels of Mahamudra
23 - The True Significance of the Master
24 - The Affection Practice of Ragaraja
25 - The Yoga of Great Secret Accomplishment
26 - The Practice of the Mantra of Vajrapani
27 - A Brief Introduction to the Many Practices of Tantrayana
28 - The Conclusion to the Highest Yoga Tantra and Mahamudra