Video 4. Meditate Until You See the Guru as All the Buddhas
(duration: 6 minutes)
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When Your Mind is Trained in Guru Devotion, You See Your Guru as All the Buddhas
One has to continue with the meditation, analytical meditation and fixed meditation, on guru devotion until one has the stable realization that one is able to see the guru as all the buddhas and one is able to see one buddha as all the gurus that you have, those with whom you have received a Dharma connection. So one buddha is all the gurus that you have and one guru is all the buddhas that exist, you are able to see that from your side. By doing analytical meditation and fixed meditation training the mind in guru devotion, in the way of devoting to, or following, the guru, you completely prove that to your mind. Before you saw a buddha as higher and the guru as down, an ordinary being. Even if they know a lot of Dharma, a lot of texts of sutra and tantra, by heart, but you see them as somebody who is down, an ordinary being. There is kind of a huge difference like that. You discriminate [the guru] as an ordinary being full of mistakes and then a buddha as higher. Vajradhara, or Guru Shakyamuni Buddha, or Tara, Maitreya, Manjushri, Chenrezig, all those are something higher, purest. Before sometimes you might have thought, “I know more than the guru,” kind of like that, and then seeing the guru as an ordinary being. Then later you prove to your mind that one guru is all the buddhas, no separation. One guru is all the buddhas and one buddha is all the gurus that you have. Totally no separation, oneness. Without the guru there is no buddha. You see both: without guru there is no buddha and without buddha there is no guru.
Before, a buddha is something most pure and the guru is some ordinary person full of mistakes. This is how it is at the beginning. Then, through meditation, analytical meditation and fixed meditation, then using quotations, logic, and your experience, oh, then gradually you see less mistakes and more qualities. Then you see [the guru as] a buddha. But it is not for a few hours or a few days. It is not just for a few days. It is not just for a few hours or a few days and then it disappears. It is not like that. It is not like that. You see it from the depths of your heart, you see it one hundred percent, no question. It is like tea, cha, and chai in all the three languages but it is talking about one thing. It is like that; from your heart there is no question. For weeks, months, and years, it has to be like that, stable; not just for a few hours, “Oh, buddha,” and then it is gone, it disappears. That is still receiving blessings. I forgot the name but that is still the guru’s blessings. Even for a few hours, or two days, even a few hours or maybe for two or three days your mind is up, then it disappears, it is gone. That is not the realization, but that is still the blessing of the guru, but I forget the Tibetan name. It doesn’t matter. But when it is stable like that and lasts for weeks, months, years, oh, that is realization. You have to do the meditation until that happens; train the mind.