With pure vision, we regard our tantric master, ourselves and everyone as Buddhas in the form of yidams, or “tantric deities.” This only makes sense if we do this based on Buddha-nature, bodhichitta and an understanding of voidness and dependent arising. With bodhichitta, we stay focused on our own enlightenment, which has not yet happened, but can happen based on our Buddha-nature factors. We do so with the aim to attain that enlightenment and best be able to benefit all others. Focusing on enlightenment based on the Buddha-nature factors of our tantric master helps us always to keep focus on our own future enlightenment and thus to enhance our bodhichitta.

Pure vision is not an excuse for denying and tolerating abusive behavior even by our tantric master. Moreover, the samaya close-bond with the tantric master does not mean blindly obeying orders as if in the army and abnegating all responsibility to maintain discriminating awareness. The main premise of the relation with the tantric master is that everything he or she says or does is intended as a method to help us attain enlightenment. Its purpose is to free us from suffering, not cause us more pain. To enter such a relation, we need to have examined extensively, over a long period, whether the teacher has the compassion and wisdom to act in that benevolent way. We need also to have examined ourselves to determine if we are ready never to get angry with our teacher, but to try to learn from whatever he or she says or does.

In Tibetan Buddhist circles, the term “guru devotion” is used a lot, and there seems to be a great deal of misunderstanding about the relationship with the spiritual teacher due to this particular word “devotion.” The connotation of the Tibetan term is one of trust and reliance on somebody, the type of relationship you would have with your doctor. You rely on the teacher because you have examined them well and you know they’re qualified; you entrust yourself to their care, just like you entrust yourself to the care of your doctor.

