Lama Zopa Rinpoche

pretending in that way—he was showing us that which is true to higher beings, the truth of
suffering, so that we can understand and practice Dharma.
And why is there suffering? Because there is the cause of suffering: karma and delusion. That
means it is a dependent arising. Suffering is not independent but a dependent arising. If we
eliminate the cause, karma and delusion, we are able to eliminate the result, suffering.
Understanding the cause of suffering shows us we can achieve the cessation of suffering
because there is a true path that leads to the actualization of that cessation. By showing us
true suffering—the suffering of rebirth, old age, sickness and death—the Buddha showed us
the four noble truths.
The Buddha had none of these sufferings. Even arhats, who are free from delusion and
karma, do not have them, so how could a buddha, who is totally free from even subtle
obscurations, have them? But he showed us suffering so that we would practice Dharma.
Because we dislike suffering, he showed us this to guide us, using himself as an example by
enacting the twelve deeds.
There are many stories that illustrate how the buddhas manifest as ordinary beings to guide
us. They have no attachment but they show attachment; they have no anger but they show
anger; they have no ignorance but they show ignorance.
Like that, because we have this impure karma, Kyabje Trijang Rinpoche and his root guru,
Pabongka Dechen Nyingpo, showed us the aspect of practicing Shugden. They did not have
faults but due to our impure karma they appeared as if they had faults.
This is like the example I have just mentioned of a buddha pretending to be an ordinary
being. Since we are unable to see buddhas in their enlightened aspect they have to appear to
us as ordinary beings so that we can see them. Buddhas have no faults but they manifest in
an ordinary aspect having faults according to our impure karma and in that way are able to
communicate with us.
We are also unable to see enlightened beings’ deity aspect; we’re unable to receive teachings
directly from the deity. We do not have the karma. Therefore the buddhas have no choice
but to show themselves in an ordinary aspect, where “ordinary” means showing faults.
Because of this we are able to receive the pratimoksha, bodhisattva and tantric vows; we are
able to receive initiations; we are able to receive commentaries on sutra and tantra and oral
transmissions. It is easy for us to directly see and communicate with their ordinary aspect
and to directly receive guidance.
Showing the aspect of having faults is unbelievably kind. Because our mind is so impure, so
obscured, that is the only way we are able to see them and receive their guidance. This is the
kindness of the guru, appearing to us in an ordinary aspect, showing mistakes, so that we can
be easily guided by him, we can communicate with him, we can make offerings to him. His
kindness is so important, more precious than the whole sky filled with wish-granting jewels.
The value of a whole sky filled with wish-granting jewels is nothing compared to the value of
the kindness of the guru.
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