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the Thirty-five Buddhas. Again recite each name as many times as
possible during each prostration. However, you only need to recite
the seven Medicine Buddhas names once each session after the
first repetition of the Thirty-five Buddhas. You don t need to do
them the second or third time.
If you recite them a second or third time, in the first set, recite
the Thirty-five Buddhas and the seven Medicine Buddhas, then go
back to the refuge for the second time. After the second set of
Thirty-five Buddhas, go back to the refuge again, like that. Three
sets. If you can make this your regular practice it would be
extremely, unbelievably good. If three sets are not possible, do
two. If not two, then one. But remember, with each prostration,
recite that buddha s name as many times as you can, over and over,
rather than reciting it slowly throughout the prostration, just
once. Each day that you recite the names of the Thirty-five
Buddhas each day that you recite just one buddha s name
makes your life very different, like the difference between earth
and sky. Your mind carries much less negative karma, and that
which it does carry is much lighter. Your life will be much more
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successful, especially in attaining realizations, and you will be able
to benefit others much more in both this and future lives.
THE VISUALIZATION AND THE ABSOLUTE GURU
When you visualize Guru Shakyamuni Buddha, visualize
Avalokiteshvara at his heart. The psychology of this was explained
by the great yogi Sangye Yeshe, who said, Without the guru, there
is no buddha, which means that all buddhas come from the guru.
At the heart of the explanation of guru yoga lies the
dharmakaya. In general, we can call this omniscient mind, but to
be specific we should call it the extremely subtle mind of the
wisdom of great bliss non-dual with the emptiness of all existence.
Non-dual means the wisdom that sees the emptiness of all
existence directly not from afar, like when we look at distant
things, but through having thoroughly pervaded all phenomena
the wisdom of great bliss seeing all emptiness directly and non-
dualistically, like water mixed with water, through having
completely eradicated the dualistic view. This is dharmakaya; this
is what is called the absolute guru.
When we talk about the guru we can refer to either the
absolute or the conventional guru. But even if the absolute guru
manifested right now in the aspect of the Buddha, we wouldn t be
able to see him because our minds are obscured. Therefore, the
only way in which the absolute guru can communicate with us is
by manifesting in an ordinary human body, a form with samsaric
suffering, delusions and mistaken actions. It is only by taking this
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A DAILY PRACTICE TO STOP ALL SUFFERING
imperfect form that the absolute guru can communicate with us,
manifesting in an ordinary mistaken aspect according to our
impure, obscured, mistaken mind; this ordinary aspect is all we
can see with our present state of mind.
Thus, the only way the absolute guru can guide us, especially
when it comes to giving teachings, is through this ordinary,
mistaken, human form. We don t have the karma to see an aspect
purer than this. Even if the guru were to manifest in a pure form,
we couldn t see it. On the other hand, if the absolute guru
manifested in a lower form, like that of an animal, that too would
be difficult for us to recognize, and it would also be hard to
communicate through such a form, to give teachings and so forth.
Therefore, this ordinary aspect, which shows delusion and
suffering, is very precious, very important, because it is through
manifesting in this form that all the buddhas guide us.
If we can understand this, we will realize just how kind the
guru is. In this human aspect, the guru grants us the three vows
pratimoksha, bodhisattva and tantric leading us to happiness in
future lives, better rebirths, freedom from samsara and, ultimately,
highest enlightenment, cessation of the two levels of obscuration,
gross and subtle, and completion of all realizations.
In Tibet and neighboring countries, even the person who
taught you the alphabet was regarded as a guru. The only reason
people learned the alphabet was so that they could study Dharma,
and that was also why the teacher taught it. It was quite different
from ordinary school.
Therefore, we refer to the person who teaches the alphabet,
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who gives oral transmissions of and commentaries on the sutras,
and who gives initiations and explanations, commentaries and
meditation instructions on tantra freeing us from all samsaric
suffering and obscurations and leading us to enlightenment in
these various ways as the conventional guru. This is the dharma-
kaya, the absolute guru, guiding us to enlightenment by revealing
the entire path through the ordinary mistaken form we call the
conventional guru. This happens not so much because of the om-
niscient mind and perfect power of the absolute guru, the
dharmakaya, the transcendent wisdom of non-dual bliss and void,
but because the absolute guru is bound by infinite compassion
that encompasses us and all other sentient beings, without a single
exception. This infinite compassion compels the dharmakaya to
manifest in numberless different forms according to the minds of
sentient beings, leading us to enlightenment gradually from life
to life, from happiness to happiness.
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