The purpose of a meditation outline is to enable us to integrate all the various meditations and important points of the practice and transform our mind into the path without confusion. With an outline the meditations do not become confused. If we follow the outlines, the subject becomes much clearer, and no matter how extensive the subject, we can meditate in an elaborate or in a condensed way, with a few words that are enough for meditation. The numbering in outlines also makes it easy to meditate, like adding up the total cost of a big bill. If we follow the outline of the guru devotion meditation, we cover all the important points necessary to transform our mind into the realization of seeing the guru as a buddha.

The fourth major lamrim outline, as found in extensive lamrim commentaries such as The Great Treatise on the Stages of the Path to Enlightenment and Liberation in the Palm of Your Hand, “How to lead the disciple by showing the actual body of the advice,” which means the teachings of the steps of the path to enlightenment, has two divisions: “The root of the path: how to devote to the guru” and “By devoting to the guru, how to train the mind in the steps of the path to enlightenment.” Kyabje Chöden Rinpoche explained during a commentary on The Great Treatise that these two outlines are equal in importance. I think that Rinpoche’s observation has a rich taste.

All the important points in the sutra teachings about the first of these two outlines, “The root of the path: how to devote to the guru,” can be condensed into four main outlines:

1. The benefits of correctly devoting to a guru

2. The shortcomings of not devoting to a guru or of devoting incorrectly

3. How to devote to a guru with thought

4. How to devote to a guru with action

The detailed outline is as follows:

1. The benefits of correctly devoting to a guru (p. 80)

(1)  We become closer to enlightenment (p. 80)

(a)  We become closer to enlightenment by practicing the advice given by our guru (p. 81)
(b) We become closer to enlightenment by making offerings to and serving our guru (p. 89)

(2)  We please all the buddhas (p. 100)
(3)  We are not harmed by maras or evil friends (p. 102)
(4)  Our delusions and negative actions naturally cease (p. 105)
(5)  All our realizations of the paths and bhumis increase (p. 106)
(6)  We will never lack virtuous friends in all our future lives (p. 117)
(7)  We will not fall into the lower realms (p. 120)
(8)  We will effortlessly accomplish all our temporary and ultimate wishes (p. 122)

2. The shortcomings of not devoting to a guru or of devoting incorrectly (p. 129)

(1)   If we criticize our guru we criticize all the buddhas (p. 131)
(2)  Each moment of anger toward our guru destroys merit for eons equal in number to the moments of our anger and will cause us to be reborn in the hells and suffer for the same number of eons (p. 135)
(3)  Even though we practice tantra, we will not achieve the sublime realization (p. 140)
(4)  Even if we practice tantra with much hardship, it will be like attaining hell and the like (p. 143)
(5)  We will not generate any fresh knowledge or realizations and our previous knowledge and realizations will degenerate (p. 145)
(6)  We will be afflicted even in this life by illness and other undesirable things (p. 151)
(7)  In future lives we will wander endlessly in the lower realms (p. 154)
(8)  In all our future lives we will lack virtuous friends (p. 158)

3. How to devote to a guru with thought (p. 165)

(1)  The root, training our mind in devotion to the guru (p. 165)

(a)  Why we should look at the guru as a buddha (p. 175)
(b)  Why we are able to see the guru as a buddha (p. 183)
(c) How to see the guru as a buddha¹³¹ (p. 201)

 (i)  There is nothing to trust in our own view (p. 203)
(ii)  Even nowadays all the buddhas and bodhisattvas are still working for sentient beings (p. 224)
(iii)  The guru is the doer of all the buddhas’ actions (p. 230)
(iv)  Vajradhara asserted that the guru is a buddha (p. 241)

(2)  Developing respect by remembering the guru’s kindness (p. 253)

(a)  The guru is kinder than all the buddhas (p. 255)

 (i)  The guru is kinder than all the buddhas in general (p. 255)
(ii)  The guru is kinder than Guru Shakyamuni Buddha in particular (p. 258)

(b)  The guru’s kindness in teaching Dharma (p. 263)
(c)  The guru’s kindness in blessing our mindstream (p. 272)
(d)  The guru’s kindness in inspiring us to practice Dharma through material gifts (p. 275)

4. How to devote to a guru with action (p. 283)

(1)  Carrying out the guru’s advice (p. 284)
(2)  Offering respect and service (p. 284)
(3)  Making material offerings (p. 285)

NOTES

¹³¹ Traditionally, these four outlines are presented in the opposite order, starting with “Vajradhara asserted…” and finishing with “There is nothing to trust…” but Lama Zopa Rinpoche feels it is more suitable to think about and meditate on them as shown. [Return to text]