Difference between revisions of "Develop and Maintain a Relationship Between Teacher and Disciple"
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<poem> | <poem> | ||
− | Nagarjuna, a great Bodhisattva, said: | + | [[Nagarjuna]], a great [[Bodhisattva]], said: |
− | “Just as the wise ones will respect a statue of the Sugata Even though it may be made of wood [and] however [unadorned] it may be, So in the same manner, although this composition of mine may be pitiful, | + | “Just as the [[wise]] ones will [[respect]] a statue of the [[Sugata]] Even though it may be made of [[wood]] [and] however [unadorned] it may be, So in the same manner, although this composition of mine may be pitiful, |
+ | |||
− | May you not criticize it, for it is based on the Sublime Teaching.” I am not saying this as my idea. This is from the Sutra and Tantra teachings of Shakyamuni Buddha. Most people haven’t read it, and that’s why I made this collection of teachings. | + | May you not criticize it, for it is based on the [[Sublime]] [[Teaching]].” I am not saying this as my [[idea]]. This is from the [[Sutra]] and [[Tantra]] teachings of [[Shakyamuni Buddha]]. Most [[people]] haven’t read it, and that’s why I made this collection of teachings. |
− | Generally speaking we must not misinterpret the teachings. | + | Generally {{Wiki|speaking}} we must not misinterpret the teachings. |
− | Because we have had bad habits for many lives, the truth is hard for us to | + | Because we have had bad [[habits]] for many [[lives]], the [[truth]] is hard for us to |
believe. That’s why it’s necessary to maintain a good relationship with our | believe. That’s why it’s necessary to maintain a good relationship with our | ||
− | teacher. | + | [[teacher]]. |
− | Shantideva (8th century) said: | + | |
− | “A beneficial word and they resent it | + | |
+ | [[Shantideva]] (8th century) said: | ||
+ | “A beneficial [[word]] and they resent it | ||
While all they do is turn me from the good. | While all they do is turn me from the good. | ||
− | And if to what they say I close my ears, | + | And if to what they say I close my [[ears]], |
− | Their anger burns, the cause of lower states.” | + | Their [[anger]] burns, the [[cause]] of lower states.” |
[[File:Lwer.jpg|thumb|250px|]] | [[File:Lwer.jpg|thumb|250px|]] | ||
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− | Shantideva’s manifestation Patrul Rinpoche (1808-1887) said: | + | Also, Samanthabadra’s [[manifestation]], [[Longchenpa]] (1308-2363) said, “When I |
− | “Though you explain, people miss the point or don’t believe you | + | tell the [[truth]], [[people]] do not believe, criticize and turn nasty. If I tell [[superficial]] |
− | Though your motivation is truly altruistic, people think it’s not. | + | things, [[people]] believe, but there is no [[benefit]].” |
− | These days, when the crooked mind sees the straight as crooked, | + | |
− | You can’t help anyone – give up any hope of that.” | + | [[Shantideva’s]] [[manifestation]] [[Patrul Rinpoche]] (1808-1887) said: |
+ | “Though you explain, [[people]] miss the point or don’t believe you | ||
+ | Though your [[motivation]] is truly {{Wiki|altruistic}}, [[people]] think it’s not. | ||
+ | These days, when the crooked [[mind]] sees the straight as crooked, | ||
+ | You can’t help anyone – give up any {{Wiki|hope}} of that.” | ||
+ | |||
− | In Words of My Perfect Teacher it says: “No sutra, tantra or shastra speaks of | + | In [[Words of My Perfect Teacher]] it says: “No [[sutra]], [[tantra]] or [[shastra]] speaks of |
− | any being ever attaining perfect Buddhahood without having followed a spiritual | + | any being ever [[attaining]] {{Wiki|perfect}} [[Buddhahood]] without having followed [[a spiritual teacher]].” |
− | teacher.” | ||
− | Because they have had a respectful relationship with their teachers, one | + | Because they have had a respectful relationship with their [[teachers]], one |
− | thousand Buddhas have become enlightened. If one is not respectful, one cannot | + | thousand [[Buddhas]] have become [[enlightened]]. If one is not respectful, one cannot |
[[File:Prajnaparamita.jpg|thumb|250px|]] | [[File:Prajnaparamita.jpg|thumb|250px|]] | ||
− | Achieve enlightenment. There is only one way. There is not a second way. We | + | Achieve [[enlightenment]]. There is only one way. There is not a second way. We |
− | must think that right now, we have a very good opportunity. For so many lives, | + | must think that right now, we have a very good opportunity. For so many [[lives]], |
− | we didn’t have this kind of opportunity. The great teacher Dakpo Lage said, | + | we didn’t have this kind of opportunity. The [[great teacher]] [[Dakpo]] Lage said, |
+ | |||
+ | |||
+ | “Grant your [[blessings]] that my [[mind]] may follow the [[Dharma]].” | ||
− | + | It says in [[Words of My Perfect Teacher]]: | |
− | + | “[[Ordinary people]] like us are, for the most part, easily influenced by the [[people]] and circumstances around us. That is why we should always follow a [[teacher]], a [[spiritual friend]].” | |
− | |||
− | We think that, because we study Dharma, we have some knowledge. But, | + | We think that, because we study [[Dharma]], we have some [[knowledge]]. But, |
− | actually, we don’t keep the Dharma teachings inside our minds – only in our | + | actually, we don’t keep the [[Dharma teachings]] inside our [[minds]] – only in our |
− | mouths and bodies. That’s why superficial behavior arises. We’re always making | + | mouths and [[bodies]]. That’s why [[superficial]] {{Wiki|behavior}} arises. We’re always making |
mistakes. | mistakes. | ||
− | If there is no understanding about this opportunity, and we miss it, everything | + | |
− | may go wrong. The great teacher Chatral Rinpoche said, “if we do not know the | + | If there is no [[understanding]] about this opportunity, and we miss it, everything |
+ | may go wrong. The [[great teacher]] [[Chatral Rinpoche]] said, “if we do not know the | ||
exact date, and we tell someone that it is the 2nd when in fact it is really the 1st, | exact date, and we tell someone that it is the 2nd when in fact it is really the 1st, | ||
all the month will be wrong in advance.” | all the month will be wrong in advance.” | ||
[[File:MahapajapatiGotami.jpg|thumb|250px|]] | [[File:MahapajapatiGotami.jpg|thumb|250px|]] | ||
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− | + | If there are missed opportunities, then for many [[lives]] we may miss the chance | |
− | + | for good [[interdependence]]. Actually, [[people]] think that the [[Dharma teacher]] and | |
− | + | the normal {{Wiki|university}} [[teacher]] have the same qualities Finding an Authentic | |
− | + | [[Teacher]] Checking a “[[Teachers]]” qualities before becoming a [[Student]] | |
− | + | Difference between a [[Dharma Teacher]] and a {{Wiki|University}} | |
− | |||
− | Some people think that a Buddhist teacher is like a toothbrush and needs to be | + | The teachings of a {{Wiki|university}} [[professor]] are only temporary [[education]], study and |
+ | support. The teachings from a [[Dharma teacher]] are not like this. When we | ||
+ | receive teachings on [[Dharma]] this is for our [[liberation]]. We are doing practice and | ||
+ | this will bring us accomplishments and all [[sentient beings]] will [[benefit]] with our | ||
+ | [[development]] of [[aspiration]] and [[Bodhicitta]]. This is not only a temporary [[benefit]]. It | ||
+ | is an [[absolute]] one. | ||
+ | |||
+ | |||
+ | Some [[people]] think that a [[Buddhist teacher]] is like a toothbrush and needs to be | ||
[[File:798px-China107.jpg|thumb|250px|]] | [[File:798px-China107.jpg|thumb|250px|]] | ||
− | changed after a while. In the relationship between the teacher and student it is | + | changed after a while. In the relationship between the [[teacher]] and [[student]] it is |
− | much more important that we keep the Samaya because, if in normal matters | + | much more important that we keep the [[Samaya]] because, if in normal matters |
− | our mistakes will affect only one or two lives, in Dharma matters our mistakes | + | our mistakes will affect only one or two [[lives]], in [[Dharma]] matters our mistakes |
− | affect so many future lives. People do not know how dangerous this is and how | + | affect so many {{Wiki|future}} [[lives]]. [[People]] do not know how [[dangerous]] this is and how |
important it is to study and truly follow what is correct. We must think on how to | important it is to study and truly follow what is correct. We must think on how to | ||
− | maintain this very important Dharma relationship. | + | maintain this very important [[Dharma]] relationship. |
− | In Words of My Perfect Teacher it says: | + | In [[Words of My Perfect Teacher]] it says: |
− | Just as the trunk of an ordinary tree | + | Just as the trunk of an ordinary [[tree]] |
− | Lying in the forests of the Malaya Mountains | + | {{Wiki|Lying}} in the [[forests]] of the [[Malaya]] [[Mountains]] |
− | Absorbs the perfume of sandal from the moist leaves and branches, | + | Absorbs the [[perfume]] of sandal from the moist leaves and branches, |
So you come to resemble whomever you follow. | So you come to resemble whomever you follow. | ||
− | A good relationship between the teacher and student is just like this. If the | + | A good relationship between the [[teacher]] and [[student]] is just like this. If the |
− | relationship is not good, it is like dog shit, which is in one place but every place | + | relationship is not good, it is like {{Wiki|dog}} shit, which is in one place but every place |
− | smells bad. So | + | {{Wiki|smells}} bad. So you must maintain a good relationship with |
− | your teacher. It is not for your temporary benefit but rather your benefit for this and future lives. | + | your [[teacher]]. It is not for your temporary [[benefit]] but rather your [[benefit]] for this and {{Wiki|future}} [[lives]]. |
[[File:6dfc1c z.jpg|thumb|250px|]] | [[File:6dfc1c z.jpg|thumb|250px|]] | ||
− | The second Buddha, Guru Padmasambhava said: | + | The [[second Buddha]], [[Guru Padmasambhava]] said: |
− | “Not to examine the teacher | + | “Not to examine the [[teacher]] |
− | Is like drinking poison; | + | Is like drinking [[poison]]; |
− | Not to examine the disciple | + | Not to examine the [[disciple]] |
Is like leaping from a precipice.” | Is like leaping from a precipice.” | ||
− | You must first check and find a truly authentic and authorized teacher who has | + | You must first check and find a truly [[Wikipedia:Authenticity|authentic]] and authorized [[teacher]] who has |
− | the wisdom and knowledge. Do not make more mistakes. If you have a | + | the [[wisdom]] and [[knowledge]]. Do not make more mistakes. If you have a |
− | superficial behavior then you will continue making mistakes. You must be very | + | [[superficial]] {{Wiki|behavior}} then you will continue making mistakes. You must be very |
careful. | careful. | ||
− | In the Tantra “The Ineffable Absolute Confession,” it is written, | + | In the [[Tantra]] “The {{Wiki|Ineffable}} [[Absolute]] {{Wiki|Confession}},” it is written, “[[Knowing]] or |
− | unknowing, I transgressed through ignorance the precepts of my teachers and | + | unknowing, I transgressed through [[ignorance]] the [[precepts]] of my [[teachers]] and |
− | my vows.” | + | my [[vows]].” |
− | It is written in the teachings that yogis should not mingle, even for a moment | + | |
− | with those who have degenerate Samayas (sacred vows). Inside the Vajrayana, | + | It is written in the teachings that [[yogis]] should not mingle, even for a [[moment]] |
− | it is called Samaya and in Mahayana it is called vow, but the meaning is the | + | with those who have degenerate [[Samayas]] ([[sacred]] [[vows]]). Inside the [[Vajrayana]], |
+ | it is called [[Samaya]] and in [[Mahayana]] it is called [[vow]], but the meaning is the | ||
same. | same. | ||
+ | |||
[[File:75008704.jpg|thumb|250px|]] | [[File:75008704.jpg|thumb|250px|]] | ||
− | The meaning of a vow is like some energy or power. Like in the normal matter a | + | The meaning of a [[vow]] is like some [[energy]] or power. Like in the normal {{Wiki|matter}} a |
− | car without gasoline cannot run; in the same way, if we do not keep our vows, | + | car without gasoline cannot run; in the same way, if we do not keep our [[vows]], |
− | we cannot liberate sentient beings from samsara and we cannot be of benefit to | + | we cannot {{Wiki|liberate}} [[sentient beings]] from [[samsara]] and we cannot be of [[benefit]] to |
− | them. We won’t be able to achieve liberation not even to ourselves. | + | them. We won’t be able to achieve [[liberation]] not even to ourselves. |
− | Basically, Samaya, in Sanskrit, is what in Tibetan we call Dam tsik. Dam means | + | Basically, [[Samaya]], in [[Sanskrit]], is what in [[Tibetan]] we call [[Dam]] [[tsik]]. [[Dam]] means |
− | keep vow and protect us. Tsik means if we do not keep the vow, we will be born | + | keep [[vow]] and {{Wiki|protect}} us. [[Tsik]] means if we do not keep the [[vow]], we will be born |
− | in the hell realm with our bodies burning in an unending fire. | + | in the [[hell realm]] with our [[bodies]] burning in an unending [[fire]]. |
− | For instance, when you receive one initiation from the Guru, you receive one | + | For instance, when you receive one [[initiation]] from the [[Guru]], you receive one |
− | kindness. The same Guru gives you again teaching about the Tantra, this is the | + | [[kindness]]. The same [[Guru]] gives you again [[teaching]] about the [[Tantra]], this is the |
− | second kindness. Then you continue receiving some more teachings about the | + | second [[kindness]]. Then you continue receiving some more teachings about the |
− | introduction of the nature of Mind, then this is the third kindness. So this teacher | + | introduction of the [[nature]] of [[Mind]], and then this is the third [[kindness]]. So this [[teacher]] |
− | will be your Root Guru. These are the Three Kindnesses of Vajrayana teaching; | + | will be your [[Root Guru]]. These are the Three Kindnesses of [[Vajrayana]] [[teaching]]; |
− | it’s similar in the Mahayana tradition. Explanations can be a bit different, but the | + | it’s similar in the [[Mahayana tradition]]. Explanations can be a bit different, but the |
meaning is the same. | meaning is the same. | ||
+ | |||
+ | |||
[[File:BardoMandala.jpg|thumb|250px|]] | [[File:BardoMandala.jpg|thumb|250px|]] | ||
− | When you receive teachings from a teacher, you must check if he is from a | + | When you receive teachings from a [[teacher]], you must check if he is from a |
− | + | [[pure]] [[lineage]], or from a broken one. | |
+ | |||
+ | If he’s from a [[pure]] [[lineage]], it’s a great opportunity. You must think that this | ||
+ | [[teacher]] includes having in himself the [[essence]] of all [[Buddhas]]. If he has [[wisdom]] | ||
+ | and [[realization]] being like this, he has all the [[Buddhas]] [[essence]]. The [[Sacred]] | ||
+ | [[Lineage]] and Sacredness of its TransmissionSacredness of the [[Buddha-Dharma]] | ||
+ | Importance of the [[Sacred]] [[Lineage]] as transmitted from [[Teacher]] to [[Student]] | ||
− | If | + | If you look to your [[teacher]] with disappointment, automatically you will be |
− | + | looking to all the [[Buddhas]] with disappointment and won’t be able to receive the | |
− | + | [[blessings]], since the [[teacher]] represents [[Buddha]]. We must not lose the | |
− | + | opportunity on the first chance. If you lose one [[teacher]], it’s the same as losing | |
− | + | all [[Buddhas]] and [[Boddhisatvas]]. This way, you’ll be wondering in [[Samsara]] for so | |
+ | many [[lives]]. | ||
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[[File:China-bardo.jpg|thumb|250px|]] | [[File:China-bardo.jpg|thumb|250px|]] | ||
− | Patrul Rinpoche said: | + | [[Patrul Rinpoche]] said: |
− | “The teacher with infinite qualities complete | + | “The [[teacher]] with [[infinite]] qualities complete |
− | Is the wisdom and compassion of all Buddhas | + | Is the [[wisdom]] and [[compassion]] of all [[Buddhas]] |
− | Appearing in human form for | + | Appearing in [[human form]] for [[beings]]’ [[sake]]. |
− | He is the | + | He is the unequaled source of all accomplishments.” |
− | There are many temporary lineages, but they all come from the absolute lineage, | + | There are many temporary [[lineages]], but they all come from the [[absolute]] [[lineage]], |
− | because all lineages come from the Shakyamuni Buddha and Guru | + | because all [[lineages]] come from the [[Shakyamuni Buddha]] and [[Guru Padmasambhava]], and there were not plenty of them. We need to [[respect]] every |
− | Padmasambhava, and there were not plenty of them. We need to respect every | ||
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− | + | ||
− | Rinpoche taught, this person will immediately fall to the hell realms at the time | + | school. They are truly [[Sangha]] members. If there are misunderstandings between |
− | of their death. They will not even travel through the bardos of death. | + | the [[Sangha]] members with {{Wiki|gossip}}, argument Respecting all [[Dharma]] students as our [[Sangha]] |
+ | |||
+ | |||
+ | Result of causing conflict and discord and fighting, as [[Kabje Dilgo Khyentse Rinpoche]] [[taught]], this [[person]] will immediately fall to the [[hell realms]] at the time | ||
+ | |||
+ | of their [[death]]. They will not even travel through the [[bardos]] of [[death]]. | ||
[[File:Maitreya teaching.jpg|thumb|250px|]] | [[File:Maitreya teaching.jpg|thumb|250px|]] | ||
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− | Also, some other kinds of teachers, | + | We have two kinds of [[teachers]]: One kind of [[teacher]] is the [[great teacher]]. Examples of great [[teachers]] are Kabje [[Dudjom Rinpoche]], [[Kyabje Dilgo Khyentse Rinpoche]] [[16th Karmapa]], and the [[Dalai Lama]]. They have no [[Karmic]] |
− | not as great as these, have karmic bodies but their minds are like Buddha | + | [[bodies]]. |
− | Wisdom. Whatever such a teacher teaches, it benefits all and is the Supreme | + | |
− | Dharma. We must respect them and their teachings. If they are a really good | + | They only have a [[wisdom body]]. Because of our [[negative karma]] and the |
− | quality teacher, then all will benefit. | + | [[arising]] of our wrong [[habits]], we cannot see their [[sacred]] qualities, which are |
+ | inside as well as outside immeasurably [[pure]]. | ||
+ | |||
+ | |||
+ | Also, some other kinds of [[teachers]], | ||
+ | not as great as these, have [[karmic]] [[bodies]] but their [[minds]] are like [[Buddha Wisdom]]. Whatever such a [[teacher]] teaches, it benefits all and is the Supreme | ||
+ | |||
+ | [[Dharma]]. We must [[respect]] them and their teachings. If they are a really good | ||
+ | [[quality]] [[teacher]], then all will [[benefit]]. | ||
− | Buddha had three kaya manifestations: Nirmanakaya manifestation, which all of | + | [[Buddha]] had [[three kaya]] [[manifestations]]: [[Nirmanakaya]] [[manifestation]], which all of |
− | us can see. Sambhogakaya and Dharmakaya manifestations cannot be seen by | + | us can see. [[Sambhogakaya]] and [[Dharmakaya]] [[manifestations]] cannot be seen by |
− | ordinary sentient beings. We cannot see these subtle bodies because we do not | + | ordinary [[sentient beings]]. We cannot see these [[subtle bodies]] because we do not |
− | have sufficient merit. Buddha manifests his Nirmanakaya to be seen by ordinary | + | have sufficient [[merit]]. [[Buddha]] [[manifests]] his [[Nirmanakaya]] to be seen by [[ordinary people]], who can then receive teachings. |
− | people, who can then receive teachings. | ||
[[File:PRII large.jpg|thumb|250px|]] | [[File:PRII large.jpg|thumb|250px|]] | ||
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− | The great accomplished Jigme Lingpa (1730-1798) said: “If one does not keep | + | Now we cannot see the [[Buddha’s]] [[Nirmanakaya]], but we have his special [[representation]], which are the [[Dharma]] and the [[teachers]]. When receiving teachings, we must be [[faithful]] and believe, to create a special [[connection]] between [[teacher]] and [[student]]. For this, we must |
− | Samaya, practicing the hundred deity recitation mantra for many years cannot | + | |
− | liberate. All the virtue is spoiled.” If one person breaks the Samaya, wherever | + | have [[discipline]], which is very important.If one is not [[faithful]] and don´t believe, one won’t receive any [[blessings]], not even if one thousand [[Buddhas]] come to him. |
− | this person goes, or for whomever this person meets, there will be a negative | + | |
+ | |||
+ | The great accomplished [[Jigme Lingpa]] (1730-1798) said: “If one does not keep | ||
+ | [[Samaya]], practicing the hundred [[deity]] {{Wiki|recitation}} [[mantra]] for many years cannot | ||
+ | {{Wiki|liberate}}. All the [[virtue]] is spoiled.” If one [[person]] breaks the [[Samaya]], wherever | ||
+ | this [[person]] goes, or for whomever this [[person]] meets, there will be a negative | ||
impact. | impact. | ||
− | About the Empowerment What are they Need for Initiations in Vajrayana/Tantric Practices | + | About the [[Empowerment]] What are they Need for [[Initiations]] in Vajrayana/Tantric Practices |
− | Why are there Initiations empowerment, Kabje Dilgo Khientse Rinpoche taught: | + | Why are there [[Initiations]] [[empowerment]], Kabje [[Dilgo]] Khientse [[Rinpoche]] [[taught]]: |
− | “What is the quality of empowerment? It is called the ‘ripening | + | “What is the [[quality]] of [[empowerment]]? It is called the ‘ripening [[empowerment]]’. |
− | What is being ripened? All sentient beings have the potential of the | + | What is being ripened? All [[sentient beings]] have the potential of the |
− | Tathagatagarbha, which is the intrinsic nature of mind.” | + | [[Tathagatagarbha]], which is the [[intrinsic nature]] of [[mind]].” |
[[File:Images 8.jpg|thumb|250px|]] | [[File:Images 8.jpg|thumb|250px|]] | ||
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− | The recipient must accordingly adhere to the Samaya pledge, which constitutes | + | When you receive just one [[Initiation]], it includes [[three vows]]. In [[Initiation]] |
− | the heart of the initiation. There are many different Samayas but all include the | + | teachings you receive [[three vows]] because they include the [[Hinayana]], the |
− | Guru’s Body, Speech and Mind. Therefore, it is most important to adhere to them | + | Therayana, and the [[Mahayana]] [[vows]]. Then there are [[transformed]] into the |
+ | [[Vajrayana vows]] or its [[essence]]. Responsibilities associated with receiving | ||
+ | [[Initiations]] | ||
+ | |||
+ | |||
+ | The [[Secret Mantras]] of [[Vajrayana]] enables [[Enlightenment]] in one [[lifetime]]. The first | ||
+ | [[initiation]] is that of the Vessel [[Initiation]]. If the first [[initiation]] is not done, the | ||
+ | second one, the [[Secret Initiation]] cannot be granted and similarly, if the [[Secret Initiation]] is not done, the [[Wisdom]] [[Initiation]] cannot be granted. The succession | ||
+ | of intervals between these [[initiations]] can vary according to the receptivity of | ||
+ | each [[disciple]] and their maturity. | ||
+ | |||
+ | |||
+ | The recipient must accordingly adhere to the [[Samaya]] pledge, which constitutes | ||
+ | the [[heart]] of the [[initiation]]. There are many different [[Samayas]] but all include the | ||
+ | [[Guru’s]] [[Body, Speech and Mind]]. Therefore, it is most important to adhere to them | ||
faithfully. | faithfully. | ||
+ | |||
[[File:Chonyid Bardo.jpg|thumb|250px|]] | [[File:Chonyid Bardo.jpg|thumb|250px|]] | ||
− | If one does not receive an initiation, one should not even read the sacred text. | + | If one does not receive an [[initiation]], one should not even read the [[sacred]] text. |
− | Realization will only come if the disciple keeps the Samaya perfectly pure. | + | [[Realization]] will only come if the [[disciple]] keeps the [[Samaya]] perfectly [[pure]]. |
− | If we, followers of the Secret Mantras of Vajrayana, are able to take to heart the | + | If we, followers of the [[Secret Mantras]] of [[Vajrayana]], are able to take to [[heart]] the |
− | essence of the practice of the Three Precepts, the outer garb, be it monk or lay | + | [[essence]] of the practice of the [[Three Precepts]], the outer garb, be it [[monk]] or [[lay practitioner]] is of no importance. This has been [[taught]] by [[Kabje Dudjom Rinpoche]]. |
− | practitioner is of no importance. This has been taught by Kabje Dudjom | + | |
− | + | One [[Sutra]] of The [[Buddha]] says that if someone receives a [[teaching]] of only one | |
+ | [[stanza]] and does not keep [[Samaya]], then he will have 500 [[lives]] as a {{Wiki|dog}}. | ||
+ | [[Imagine]], if you receive one-day or two-day teachings. How many [[stanza]] we | ||
+ | receive over these days. We think we wish to become [[enlightened]] but the [[karmic]] | ||
+ | result is that we become a {{Wiki|dog}}. If you don’t have [[respect]] for your [[teacher]], | ||
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− | + | [[Patrul Rinpoche]] said: | |
− | “By not examining a teacher with great care | + | |
− | The faithful waste their gathered merit. | + | “By not examining a [[teacher]] with great [[care]] |
− | Alike taking for the shadow of a tree a vicious snake, | + | The [[faithful]] waste their [[gathered]] [[merit]]. |
+ | Alike taking for the shadow of a [[tree]] a vicious {{Wiki|snake}}, | ||
Beguiled, they lose the freedom they at last had found.” | Beguiled, they lose the freedom they at last had found.” | ||
[[File:Qqq.jpg|thumb|250px|]] | [[File:Qqq.jpg|thumb|250px|]] | ||
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− | How to Become a Buddhist Teacher | + | About people’s {{Wiki|behavior}}, [[Shantideva]] said: |
− | Don’t | + | “One [[moment]], friends. |
− | you Additional Items to Cover which might help the StudentsThe Sacred Lineage | + | The next, they’re [[bitter]] enemies. |
− | and Sacredness of its Transmission Sacredness of the Buddha-Dharma What a | + | Even [[pleasant]] things arouse their {{Wiki|discontent}}: |
− | teacher must know, Must Practice Must Study ,Must have realization [Must be a | + | [[Worldly]] [[people]] – hard it is to please them!” |
− | Lineage holder] ,Must have authorization to teach Dangers of False Teachers | + | |
+ | |||
+ | How to Become a [[Buddhist]] [[Teacher]] | ||
+ | |||
+ | |||
+ | Don’t Misinterpret Study the [[Buddha Dharma]] Study what your [[Teacher]] has given | ||
+ | you Additional Items to Cover which might help the StudentsThe [[Sacred]] [[Lineage]] | ||
+ | and Sacredness of its [[Transmission]] Sacredness of the [[Buddha-Dharma]] What a | ||
+ | [[teacher]] must know, Must Practice Must Study, Must have [[realization]] [Must be a | ||
+ | [[Lineage holder]] , Must have authorization to teach [[Dangers of False Teachers]] | ||
+ | |||
+ | |||
+ | Victorious [[Longchenpa]] said: | ||
+ | |||
+ | “[[Desiring]] one’s [[own]] greatness, one will expound [[Dharma]] to others and through | ||
+ | numerous deceitful tricks one will retain a circle of important and [[humble]] [[people]]. | ||
+ | But such a [[mind]] [[clinging]] to gross [[realities]] is the [[cause]] of [[pride]]. To have only | ||
+ | short-term plans is my advice from the [[heart]].” | ||
+ | We mix with others and practice) | ||
− | |||
− | |||
− | |||
− | |||
− | |||
− | |||
[[File:Ima-Heruka.jpg|thumb|250px|]] | [[File:Ima-Heruka.jpg|thumb|250px|]] | ||
− | In the past, students would look for a qualified teacher. Nowadays, teachers | + | In the {{Wiki|past}}, students would look for a [[qualified teacher]]. Nowadays, [[teachers]] |
− | have to look for students. Actually, in this degenerate age, someone who knows | + | have to look for students. Actually, in this [[degenerate age]], someone who [[knows]] |
− | a little Dharma wishes to become a teacher. This person is only thinking of | + | a little [[Dharma]] wishes to become a [[teacher]]. This [[person]] is only [[thinking]] of |
− | power and of a way of doing business; this is one of the eight worldly dharmas. | + | power and of a way of doing business; this is one of the [[eight worldly dharmas]]. |
− | He thinks that he knows everything. He is becoming a teacher, but he thinks he | + | He [[thinks]] that he [[knows]] everything. He is becoming a [[teacher]], but he [[thinks]] he |
− | is becoming Buddha. And if someone asks, he will respond even if he does not | + | is becoming [[Buddha]]. And if someone asks, he will respond even if he does not |
know the correct answer. | know the correct answer. | ||
− | Mipham Rinpoche (1846-1912) said, | + | [[Mipham Rinpoche]] (1846-1912) said, |
− | “The teaching must not be adulterated by | + | |
− | the perverse inventions of dialecticians.” | + | “The [[teaching]] must not be adulterated by |
+ | the perverse inventions of [[Wikipedia:Dialectician|dialecticians]].” | ||
+ | |||
+ | |||
+ | This is of no [[benefit]] to anyone – not even temporary [[benefit]]. This kind of | ||
+ | deceiving is bad for our [[own]] [[life]] and other people’s [[lives]]. It is a waste of time. | ||
+ | The [[Buddha Dharma]] [[Teacher]] must have [[knowledge]], must have studied [[Dharma]], | ||
+ | and must have true and profound [[realization]]. If he has no [[realization]], then only | ||
+ | the [[intellect]] is being used. | ||
− | |||
− | |||
− | |||
− | |||
− | |||
[[File:Jarungkhashor.jpg|thumb|250px|]] | [[File:Jarungkhashor.jpg|thumb|250px|]] | ||
− | We think our intellect is wisdom, but it can be nonwisdom; | + | We think our [[intellect]] is [[wisdom]], but it can be nonwisdom; |
− | a person who makes bombs can be seen as very intelligent but, from | + | a [[person]] who makes bombs can be seen as very {{Wiki|intelligent}} but, from |
− | the Buddhist point of view, this is non-wisdom, for so many people can be | + | the [[Buddhist]] point of view, this is non-wisdom, for so many [[people]] can be |
− | harmed by his doings. We may have the right motivation and think this is the | + | harmed by his doings. We may have the right [[motivation]] and think this is the |
− | right way, but we do not know, and are not sure, and our wrong habit arises | + | right way, but we do not know, and are not sure, and our wrong [[Wikipedia:Habit (psychology)|habit]] arises |
− | becoming the eight worldly dharmas. | + | becoming the [[eight worldly dharmas]]. |
− | So we think we are correct, when, in reality, we are not. We make mistakes | + | |
− | without knowing, like when a fire seems to be out, with the ashes cold on the | + | So we think we are correct, when, in [[reality]], we are not. We make mistakes |
− | We put our hand inside and we get burned because the ashes are still hot | + | without [[knowing]], like when a [[fire]] seems to be out, with the ashes cold on the |
+ | We put our hand inside and we get burned because the ashes are still [[hot]] | ||
underneath. This is deceiving ourselves, and of course, others as well. We | underneath. This is deceiving ourselves, and of course, others as well. We | ||
− | cannot see our wrong habitual tendencies but they always make us go wrong. | + | cannot see our wrong [[habitual tendencies]] but they always make us go wrong. |
− | We think we are very special, but it’s not true. We must be humble, with less | + | We think we are very special, but it’s not true. We must be [[humble]], with less |
− | ego; we must fix ourselves first, in order to help other beings. Otherwise, it is | + | [[ego]]; we must fix ourselves first, in order to help other [[beings]]. Otherwise, it is |
like trying to fix the sky. | like trying to fix the sky. | ||
− | Kabje Dudjom Rinpoche (1904-1987) said, | + | [[Kabje Dudjom Rinpoche]] (1904-1987) said, |
− | “If during your practices, bad circumstances arise on the path, | + | “If during your practices, bad circumstances arise on the [[path]], |
this is relatively easy to deal with. | this is relatively easy to deal with. | ||
[[File:Samantabhadra140.jpg|thumb|250px|]] | [[File:Samantabhadra140.jpg|thumb|250px|]] | ||
− | However, good circumstances present greater difficulties. There is the great danger that in such | + | |
− | good circumstances supported by the belief that you have attained | + | |
− | a high level of realization, you devote yourself to ways of achieving | + | However, good circumstances {{Wiki|present}} greater difficulties. There is the great [[danger]] that in such |
− | greatness in this life and become the servant of the distracting | + | good circumstances supported by the [[belief]] that you have [[attained]] |
− | Devaputra Devil. | + | a high level of [[realization]], you devote yourself to ways of achieving |
+ | greatness in this [[life]] and become the servant of the distracting | ||
+ | [[Devaputra]] [[Devil]]. | ||
+ | |||
You must be very careful. You must know that this | You must be very careful. You must know that this | ||
is the crossroads at which you can go up or down, the point where | is the crossroads at which you can go up or down, the point where | ||
− | great meditators are put to the test.” | + | great [[meditators]] are put to the test.” |
+ | |||
+ | Even high-level [[teachers]] have this problem. [[Imagine]] in the beginning when we | ||
+ | are becoming [[teachers]] how great [[danger]] is this. | ||
− | |||
− | |||
− | Kabje Dilgo Khyentse Rinpoche (1910-1991) said, “If one does not practice and | + | [[Kabje Dilgo Khyentse Rinpoche]] (1910-1991) said, “If one does not practice and |
− | wishes to teach, there is no blessing. It is like an empty glass trying to fill up | + | wishes to teach, there is no [[blessing]]. It is like an [[empty]] glass trying to fill up |
− | another empty glass. | + | another [[empty]] glass. Nothing is being poured into nothing.” |
− | The most important thing is to practice, because if we achieve our realization, | + | The most important thing is to practice, because if we achieve our [[realization]], |
− | anything we do will automatically bring benefits to other beings. | + | anything we do will automatically bring benefits to other [[beings]]. |
[[File:Samantabhadrī.jpg|thumb|250px|]] | [[File:Samantabhadrī.jpg|thumb|250px|]] | ||
− | |||
− | |||
− | |||
− | |||
− | |||
− | How to deal with becoming a teacher, it must be taken in consideration and | + | |
− | study because, as Sakya Pandita said, ‘if one does not study, then their | + | [[Jamyang Khyentse Wangpo]] (1820-1892), a [[manifestation]] of Manjurshri, [[taught]], |
− | meditation and their teachings are like a person without hand trying to climb a | + | “Before hundred would be {{Wiki|liberated}} easily but in these [[degenerate times]] it is |
+ | difficult to {{Wiki|liberate}} even one [[sentient being]] because of [[wrong views]] and not | ||
+ | believing.” We cannot attain [[liberation]] easily because of our deep [[negative karma]]. | ||
+ | |||
+ | How to deal with becoming a [[teacher]], it must be taken in [[consideration]] and | ||
+ | study because, as [[Sakya Pandita]] said, ‘if one does not study, then their | ||
+ | [[meditation]] and their teachings are like a [[person]] without hand trying to climb a | ||
mountain.” | mountain.” | ||
− | If you become a teacher, you must develop Mahayana Bodhicitta. In Vajrayana, | + | If you become a [[teacher]], you must develop [[Mahayana]] [[Bodhicitta]]. In [[Vajrayana]], |
− | there are many different qualified teachers but all together include the | + | there are many different qualified [[teachers]] but all together include the |
− | Tantrayana, Secret Mantra Instructions, and Sutra called tripitaka instructions. | + | [[Tantrayana]], [[Secret Mantra]] Instructions, and [[Sutra]] called [[tripitaka]] instructions. |
− | Who knows all these is a qualified teacher. | + | Who [[knows]] all these is a [[qualified teacher]]. |
[[File:Abc.jpg|thumb|250px|]] | [[File:Abc.jpg|thumb|250px|]] | ||
− | |||
− | |||
− | |||
− | |||
− | |||
− | |||
− | |||
− | They do not know my study quality, also their job is just | + | The [[teacher]] needs permission to teach from his [[Root Lama]], who [[knows]] the |
− | politics. They have nothing to do with the Dharma. Dharma and Politics have no | + | qualities of his [[student]]. If the [[teacher]] has not been permitted to teach, he |
− | connection. Their workers are lay people, not great Dharma practitioners. | + | has then broken [[Samaya]]. |
+ | |||
+ | His teachings will be like [[poison]] and cannot [[benefit]] | ||
+ | others. Some students do not have their [[teacher’s]] [[confidence]], but they teach | ||
+ | anyway. An example of this is when I received a permission [[letter]] from the | ||
+ | [[Tibetan Government]]. | ||
+ | |||
+ | They do not know my study [[quality]], also their job is just | ||
+ | {{Wiki|politics}}. They have nothing to do with the [[Dharma]]. [[Dharma]] and Politics have no | ||
+ | [[connection]]. Their workers are [[lay people]], not great [[Dharma]] practitioners. | ||
+ | |||
+ | |||
+ | Even the ones who are called [[tulkus]], still need to study for a long | ||
+ | time. Even if a [[Tulku]] does not study, he will not become a [[qualified teacher]] even | ||
+ | though he was a [[great teacher]] in a [[past life]]. He may have a very profound and | ||
+ | beautiful story of his [[past life]]. But if he does not have enough [[knowledge]], his | ||
+ | [[reincarnation]] may destroy his beautiful history. | ||
+ | |||
+ | |||
+ | [[Tibetan people]] say regular [[people]] become [[monks]] or [[nuns]] when they grow tired | ||
+ | of ordinary [[life]]. These can then be called Regular Tired [[Monk]]. Since they do not | ||
+ | study [[Dharma]], they will be a very useless [[monk]] or [[nun]]. Nowadays, these | ||
+ | Regular Tired [[Monks]], as well as [[lay people]], of Simple are becoming [[teachers]]. | ||
+ | |||
+ | How could they bring any [[benefit]]? They are [[thinking]] they’ll help [[sentient beings]], | ||
+ | but they can only destroy the [[Dharma]]. We must {{Wiki|protect}} the [[Dharma]] in addition | ||
+ | to [[thinking]] about benefiting [[sentient beings]]. | ||
+ | |||
− | + | If we {{Wiki|protect}} the [[Dharma]], automatically, other [[beings]] will be benefited. We must be [[faithful]] in order to gain true [[benefit]]. If not, it is just like destroying the [[Dharma]]. | |
− | |||
− | |||
− | |||
− | |||
− | + | [[Kabje Dudjom Rinpoche]] said, “Until the expression of the qualities of your inner | |
− | of | + | [[understanding]] has reached [[perfection]], it is wrong to recount your [[experiences]] to |
− | + | everyone. So, keep your {{Wiki|mouth}} shut!” | |
− | |||
− | |||
− | |||
− | |||
− | + | Also, [[Patrul Rinpoche]] said: | |
+ | “Hide [[body]] and stay in a {{Wiki|solitary}} place. | ||
+ | Hide {{Wiki|speech}} and disengage from [[conversation]]. | ||
+ | Hide [[mind]] and only watch your [[own]] faults. | ||
+ | Therefore be called a [[hidden yogi]].” | ||
− | + | In one [[sutra]], there is a [[teaching]] on how you lose your [[merit]]. There are four | |
− | + | [[causes]] for this: | |
− | |||
− | + | When you [[regret]] having made any [[virtuous actions]] When you tell everyone about a [[meritorious]] act, such as a [[retreat]], showing | |
− | + | off like it’s a {{Wiki|diploma}}; When you dedicate your [[merit]] in a wrong way; | |
− | + | When you don’t dedicate your [[merit]] at all. Regarding any [[merit]] or any practice, you must keep secret. Do not count your months or years of [[retreat]]. Rather practice earnestly for your entire [[life]]. When | |
− | + | you have true [[realization]] on [[cause and effect]] and on [[emptiness]], then you will | |
− | + | have a [[great accomplishment]]. | |
− | |||
− | |||
− | |||
− | |||
− | |||
− | |||
− | |||
− | There are some people who have a little experience in Dharma, like a drop of | + | There are some [[people]] who have a little [[experience]] in [[Dharma]], like a drop of |
− | water in Dharma. They are already writing books on Buddhism. This kind of | + | [[water]] in [[Dharma]]. They are already [[writing]] [[books]] on [[Buddhism]]. This kind of |
− | person does not recognize true deep experience. They write books called | + | [[person]] does not [[recognize]] true deep [[experience]]. They write [[books]] called |
− | Dharma Books, making more obstacles. | + | [[Dharma]] [[Books]], making more [[obstacles]]. |
− | They think they are doing this to benefit others, but actually, it is of no benefit. | + | They think they are doing this to [[benefit]] others, but actually, it is of no [[benefit]]. |
− | This is not necessary. These new books and their authors do not have the | + | This is not necessary. These new [[books]] and their authors do not have the |
− | qualities of a Bodhisattva. Many great commentaries from Great Buddhas and | + | qualities of a [[Bodhisattva]]. Many great commentaries from Great [[Buddhas]] and |
− | Bodhisattvas are ready to be read. You should spend your time studying these | + | [[Bodhisattvas]] are ready to be read. You should spend your time studying these |
− | precious teachings and books. | + | [[precious]] teachings and [[books]]. |
It will be more beneficial for you and others. New | It will be more beneficial for you and others. New | ||
− | books do not have enough meaning – they just mix samsara and Dharma. They | + | [[books]] do not have enough meaning – they just mix [[samsara]] and [[Dharma]]. They |
− | only create more distraction and obstacles. | + | only create more [[distraction]] and [[obstacles]]. |
− | The Fifth Dalai Lama had a secretary named Deje Sangye Gyatso. He wrote | + | The [[Fifth Dalai Lama]] had a secretary named [[Deje Sangye Gyatso]]. He wrote |
− | many books. When he was getting old, he realized Mara garb wangchuk had | + | many [[books]]. When he was getting old, he [[realized]] [[Mara garb wangchuk]] had |
− | given him a pen, which was the cause of so many years spent in distractions. He | + | given him a pen, which was the [[cause]] of so many years spent in {{Wiki|distractions}}. He |
− | realized that if he had rather spent this time practicing, he could have reached | + | [[realized]] that if he had rather spent this time practicing, he could have reached |
− | enlightenment. He finally concluded “All my life was spent in distraction because | + | [[enlightenment]]. He finally concluded “All my [[life]] was spent in [[distraction]] because |
− | Mara gave me a pen!” | + | [[Mara]] gave me a pen!” |
− | Nagarjuna said: “There are four kinds of people – | + | [[Nagarjuna]] said: “There are four kinds of [[people]] – |
− | Those who go from light to light, | + | Those who go from {{Wiki|light}} to {{Wiki|light}}, |
− | Those who go from darkness to darkness, (…)” | + | Those who go from {{Wiki|darkness}} to {{Wiki|darkness}}, (…)” |
− | Basically, sentient beings are in darkness. Specifically, we are all human beings, | + | Basically, [[sentient beings]] are in {{Wiki|darkness}}. Specifically, we are all [[human beings]], |
− | who are coming from darkness to light. Right now, mostly people are going from | + | who are coming from {{Wiki|darkness}} to {{Wiki|light}}. Right now, mostly [[people]] are going from |
− | light to darkness. This is a sad thing. | + | {{Wiki|light}} to {{Wiki|darkness}}. This is a [[sad]] thing. |
We have a good opportunity. If we do not keep it, once again we will go into | We have a good opportunity. If we do not keep it, once again we will go into | ||
− | darkness. My wish is that | + | {{Wiki|darkness}}. My wish is that with this text on the teacher-student relationship [[people]] will go |
− | from light to light, and not from darkness to darkness. | + | from {{Wiki|light}} to {{Wiki|light}}, and not from {{Wiki|darkness}} to {{Wiki|darkness}}. |
− | I’m not saying that I have many good qualities, but I am grateful to my guru for this opportunity. I did have good instructions from him. It is because of his kindness of blessing me that I was able to memorize, constantly practice, and to always follow the meaning of many | + | I’m not saying that I have many good qualities, but I am grateful to my [[guru]] for this opportunity. I did have good instructions from him. It is because of his [[kindness]] of [[blessing]] me that I was able to memorize, constantly practice, and to always follow the meaning of many times and, thus, write down this collection of |
− | teachings. I hope this text can bring benefits to everyone. Some people are | + | teachings. I {{Wiki|hope}} this text can bring benefits to everyone. Some [[people]] are |
− | behaving superficially, which is very dangerous. I | + | behaving superficially, which is very [[dangerous]]. I especially {{Wiki|hope}} this text benefits |
− | them. This was written because the Sangha in Sao Paulo requested me this | + | them. This was written because the [[Sangha]] in Sao Paulo requested me this |
− | teaching. Venerable Lopon Osel July, 23, 2006 | + | [[teaching]]. [[Venerable]] [[Lopon Osel]] July, 23, 2006 |
</poem> | </poem> | ||
{{R}} | {{R}} |
Latest revision as of 05:46, 2 March 2024
Nagarjuna, a great Bodhisattva, said:
“Just as the wise ones will respect a statue of the Sugata Even though it may be made of wood [and] however [unadorned] it may be, So in the same manner, although this composition of mine may be pitiful,
May you not criticize it, for it is based on the Sublime Teaching.” I am not saying this as my idea. This is from the Sutra and Tantra teachings of Shakyamuni Buddha. Most people haven’t read it, and that’s why I made this collection of teachings.
Generally speaking we must not misinterpret the teachings.
Because we have had bad habits for many lives, the truth is hard for us to
believe. That’s why it’s necessary to maintain a good relationship with our
teacher.
Shantideva (8th century) said:
“A beneficial word and they resent it
While all they do is turn me from the good.
And if to what they say I close my ears,
Their anger burns, the cause of lower states.”
Also, Samanthabadra’s manifestation, Longchenpa (1308-2363) said, “When I
tell the truth, people do not believe, criticize and turn nasty. If I tell superficial
things, people believe, but there is no benefit.”
Shantideva’s manifestation Patrul Rinpoche (1808-1887) said:
“Though you explain, people miss the point or don’t believe you
Though your motivation is truly altruistic, people think it’s not.
These days, when the crooked mind sees the straight as crooked,
You can’t help anyone – give up any hope of that.”
In Words of My Perfect Teacher it says: “No sutra, tantra or shastra speaks of
any being ever attaining perfect Buddhahood without having followed a spiritual teacher.”
Because they have had a respectful relationship with their teachers, one
thousand Buddhas have become enlightened. If one is not respectful, one cannot
Achieve enlightenment. There is only one way. There is not a second way. We
must think that right now, we have a very good opportunity. For so many lives,
we didn’t have this kind of opportunity. The great teacher Dakpo Lage said,
“Grant your blessings that my mind may follow the Dharma.”
It says in Words of My Perfect Teacher:
“Ordinary people like us are, for the most part, easily influenced by the people and circumstances around us. That is why we should always follow a teacher, a spiritual friend.”
We think that, because we study Dharma, we have some knowledge. But,
actually, we don’t keep the Dharma teachings inside our minds – only in our
mouths and bodies. That’s why superficial behavior arises. We’re always making
mistakes.
If there is no understanding about this opportunity, and we miss it, everything
may go wrong. The great teacher Chatral Rinpoche said, “if we do not know the
exact date, and we tell someone that it is the 2nd when in fact it is really the 1st,
all the month will be wrong in advance.”
If there are missed opportunities, then for many lives we may miss the chance
for good interdependence. Actually, people think that the Dharma teacher and
the normal university teacher have the same qualities Finding an Authentic
Teacher Checking a “Teachers” qualities before becoming a Student
Difference between a Dharma Teacher and a University
The teachings of a university professor are only temporary education, study and
support. The teachings from a Dharma teacher are not like this. When we
receive teachings on Dharma this is for our liberation. We are doing practice and
this will bring us accomplishments and all sentient beings will benefit with our
development of aspiration and Bodhicitta. This is not only a temporary benefit. It
is an absolute one.
Some people think that a Buddhist teacher is like a toothbrush and needs to be
changed after a while. In the relationship between the teacher and student it is
much more important that we keep the Samaya because, if in normal matters
our mistakes will affect only one or two lives, in Dharma matters our mistakes
affect so many future lives. People do not know how dangerous this is and how
important it is to study and truly follow what is correct. We must think on how to
maintain this very important Dharma relationship.
In Words of My Perfect Teacher it says:
Just as the trunk of an ordinary tree
Lying in the forests of the Malaya Mountains
Absorbs the perfume of sandal from the moist leaves and branches,
So you come to resemble whomever you follow.
A good relationship between the teacher and student is just like this. If the
relationship is not good, it is like dog shit, which is in one place but every place
smells bad. So you must maintain a good relationship with
your teacher. It is not for your temporary benefit but rather your benefit for this and future lives.
The second Buddha, Guru Padmasambhava said:
“Not to examine the teacher
Is like drinking poison;
Not to examine the disciple
Is like leaping from a precipice.”
You must first check and find a truly authentic and authorized teacher who has
the wisdom and knowledge. Do not make more mistakes. If you have a
superficial behavior then you will continue making mistakes. You must be very
careful.
In the Tantra “The Ineffable Absolute Confession,” it is written, “Knowing or
unknowing, I transgressed through ignorance the precepts of my teachers and
my vows.”
It is written in the teachings that yogis should not mingle, even for a moment
with those who have degenerate Samayas (sacred vows). Inside the Vajrayana,
it is called Samaya and in Mahayana it is called vow, but the meaning is the
same.
The meaning of a vow is like some energy or power. Like in the normal matter a
car without gasoline cannot run; in the same way, if we do not keep our vows,
we cannot liberate sentient beings from samsara and we cannot be of benefit to
them. We won’t be able to achieve liberation not even to ourselves.
Basically, Samaya, in Sanskrit, is what in Tibetan we call Dam tsik. Dam means
keep vow and protect us. Tsik means if we do not keep the vow, we will be born
in the hell realm with our bodies burning in an unending fire.
For instance, when you receive one initiation from the Guru, you receive one
kindness. The same Guru gives you again teaching about the Tantra, this is the
second kindness. Then you continue receiving some more teachings about the
introduction of the nature of Mind, and then this is the third kindness. So this teacher
will be your Root Guru. These are the Three Kindnesses of Vajrayana teaching;
it’s similar in the Mahayana tradition. Explanations can be a bit different, but the
meaning is the same.
When you receive teachings from a teacher, you must check if he is from a
pure lineage, or from a broken one.
If he’s from a pure lineage, it’s a great opportunity. You must think that this
teacher includes having in himself the essence of all Buddhas. If he has wisdom
and realization being like this, he has all the Buddhas essence. The Sacred
Lineage and Sacredness of its TransmissionSacredness of the Buddha-Dharma
Importance of the Sacred Lineage as transmitted from Teacher to Student
If you look to your teacher with disappointment, automatically you will be
looking to all the Buddhas with disappointment and won’t be able to receive the
blessings, since the teacher represents Buddha. We must not lose the
opportunity on the first chance. If you lose one teacher, it’s the same as losing
all Buddhas and Boddhisatvas. This way, you’ll be wondering in Samsara for so
many lives.
Patrul Rinpoche said:
“The teacher with infinite qualities complete
Is the wisdom and compassion of all Buddhas
Appearing in human form for beings’ sake.
He is the unequaled source of all accomplishments.”
There are many temporary lineages, but they all come from the absolute lineage,
because all lineages come from the Shakyamuni Buddha and Guru Padmasambhava, and there were not plenty of them. We need to respect every
school. They are truly Sangha members. If there are misunderstandings between
the Sangha members with gossip, argument Respecting all Dharma students as our Sangha
Result of causing conflict and discord and fighting, as Kabje Dilgo Khyentse Rinpoche taught, this person will immediately fall to the hell realms at the time
of their death. They will not even travel through the bardos of death.
We have two kinds of teachers: One kind of teacher is the great teacher. Examples of great teachers are Kabje Dudjom Rinpoche, Kyabje Dilgo Khyentse Rinpoche 16th Karmapa, and the Dalai Lama. They have no Karmic
bodies.
They only have a wisdom body. Because of our negative karma and the
arising of our wrong habits, we cannot see their sacred qualities, which are
inside as well as outside immeasurably pure.
Also, some other kinds of teachers,
not as great as these, have karmic bodies but their minds are like Buddha Wisdom. Whatever such a teacher teaches, it benefits all and is the Supreme
Dharma. We must respect them and their teachings. If they are a really good
quality teacher, then all will benefit.
Buddha had three kaya manifestations: Nirmanakaya manifestation, which all of
us can see. Sambhogakaya and Dharmakaya manifestations cannot be seen by
ordinary sentient beings. We cannot see these subtle bodies because we do not
have sufficient merit. Buddha manifests his Nirmanakaya to be seen by ordinary people, who can then receive teachings.
Now we cannot see the Buddha’s Nirmanakaya, but we have his special representation, which are the Dharma and the teachers. When receiving teachings, we must be faithful and believe, to create a special connection between teacher and student. For this, we must
have discipline, which is very important.If one is not faithful and don´t believe, one won’t receive any blessings, not even if one thousand Buddhas come to him.
The great accomplished Jigme Lingpa (1730-1798) said: “If one does not keep
Samaya, practicing the hundred deity recitation mantra for many years cannot
liberate. All the virtue is spoiled.” If one person breaks the Samaya, wherever
this person goes, or for whomever this person meets, there will be a negative
impact.
About the Empowerment What are they Need for Initiations in Vajrayana/Tantric Practices
Why are there Initiations empowerment, Kabje Dilgo Khientse Rinpoche taught:
“What is the quality of empowerment? It is called the ‘ripening empowerment’.
What is being ripened? All sentient beings have the potential of the
Tathagatagarbha, which is the intrinsic nature of mind.”
When you receive just one Initiation, it includes three vows. In Initiation
teachings you receive three vows because they include the Hinayana, the
Therayana, and the Mahayana vows. Then there are transformed into the
Vajrayana vows or its essence. Responsibilities associated with receiving
Initiations
The Secret Mantras of Vajrayana enables Enlightenment in one lifetime. The first
initiation is that of the Vessel Initiation. If the first initiation is not done, the
second one, the Secret Initiation cannot be granted and similarly, if the Secret Initiation is not done, the Wisdom Initiation cannot be granted. The succession
of intervals between these initiations can vary according to the receptivity of
each disciple and their maturity.
The recipient must accordingly adhere to the Samaya pledge, which constitutes
the heart of the initiation. There are many different Samayas but all include the
Guru’s Body, Speech and Mind. Therefore, it is most important to adhere to them
faithfully.
If one does not receive an initiation, one should not even read the sacred text.
Realization will only come if the disciple keeps the Samaya perfectly pure.
If we, followers of the Secret Mantras of Vajrayana, are able to take to heart the
essence of the practice of the Three Precepts, the outer garb, be it monk or lay practitioner is of no importance. This has been taught by Kabje Dudjom Rinpoche.
One Sutra of The Buddha says that if someone receives a teaching of only one
stanza and does not keep Samaya, then he will have 500 lives as a dog.
Imagine, if you receive one-day or two-day teachings. How many stanza we
receive over these days. We think we wish to become enlightened but the karmic
result is that we become a dog. If you don’t have respect for your teacher,
Patrul Rinpoche said:
“By not examining a teacher with great care
The faithful waste their gathered merit.
Alike taking for the shadow of a tree a vicious snake,
Beguiled, they lose the freedom they at last had found.”
About people’s behavior, Shantideva said:
“One moment, friends.
The next, they’re bitter enemies.
Even pleasant things arouse their discontent:
Worldly people – hard it is to please them!”
How to Become a Buddhist Teacher
Don’t Misinterpret Study the Buddha Dharma Study what your Teacher has given
you Additional Items to Cover which might help the StudentsThe Sacred Lineage
and Sacredness of its Transmission Sacredness of the Buddha-Dharma What a
teacher must know, Must Practice Must Study, Must have realization [Must be a
Lineage holder , Must have authorization to teach Dangers of False Teachers
Victorious Longchenpa said:
“Desiring one’s own greatness, one will expound Dharma to others and through
numerous deceitful tricks one will retain a circle of important and humble people.
But such a mind clinging to gross realities is the cause of pride. To have only
short-term plans is my advice from the heart.”
We mix with others and practice)
In the past, students would look for a qualified teacher. Nowadays, teachers
have to look for students. Actually, in this degenerate age, someone who knows
a little Dharma wishes to become a teacher. This person is only thinking of
power and of a way of doing business; this is one of the eight worldly dharmas.
He thinks that he knows everything. He is becoming a teacher, but he thinks he
is becoming Buddha. And if someone asks, he will respond even if he does not
know the correct answer.
Mipham Rinpoche (1846-1912) said,
“The teaching must not be adulterated by
the perverse inventions of dialecticians.”
This is of no benefit to anyone – not even temporary benefit. This kind of
deceiving is bad for our own life and other people’s lives. It is a waste of time.
The Buddha Dharma Teacher must have knowledge, must have studied Dharma,
and must have true and profound realization. If he has no realization, then only
the intellect is being used.
We think our intellect is wisdom, but it can be nonwisdom;
a person who makes bombs can be seen as very intelligent but, from
the Buddhist point of view, this is non-wisdom, for so many people can be
harmed by his doings. We may have the right motivation and think this is the
right way, but we do not know, and are not sure, and our wrong habit arises
becoming the eight worldly dharmas.
So we think we are correct, when, in reality, we are not. We make mistakes
without knowing, like when a fire seems to be out, with the ashes cold on the
We put our hand inside and we get burned because the ashes are still hot
underneath. This is deceiving ourselves, and of course, others as well. We
cannot see our wrong habitual tendencies but they always make us go wrong.
We think we are very special, but it’s not true. We must be humble, with less
ego; we must fix ourselves first, in order to help other beings. Otherwise, it is
like trying to fix the sky.
Kabje Dudjom Rinpoche (1904-1987) said,
“If during your practices, bad circumstances arise on the path,
this is relatively easy to deal with.
However, good circumstances present greater difficulties. There is the great danger that in such
good circumstances supported by the belief that you have attained
a high level of realization, you devote yourself to ways of achieving
greatness in this life and become the servant of the distracting
Devaputra Devil.
You must be very careful. You must know that this
is the crossroads at which you can go up or down, the point where
great meditators are put to the test.”
Even high-level teachers have this problem. Imagine in the beginning when we
are becoming teachers how great danger is this.
Kabje Dilgo Khyentse Rinpoche (1910-1991) said, “If one does not practice and
wishes to teach, there is no blessing. It is like an empty glass trying to fill up
another empty glass. Nothing is being poured into nothing.”
The most important thing is to practice, because if we achieve our realization,
anything we do will automatically bring benefits to other beings.
Jamyang Khyentse Wangpo (1820-1892), a manifestation of Manjurshri, taught,
“Before hundred would be liberated easily but in these degenerate times it is
difficult to liberate even one sentient being because of wrong views and not
believing.” We cannot attain liberation easily because of our deep negative karma.
How to deal with becoming a teacher, it must be taken in consideration and
study because, as Sakya Pandita said, ‘if one does not study, then their
meditation and their teachings are like a person without hand trying to climb a
mountain.”
If you become a teacher, you must develop Mahayana Bodhicitta. In Vajrayana,
there are many different qualified teachers but all together include the
Tantrayana, Secret Mantra Instructions, and Sutra called tripitaka instructions.
Who knows all these is a qualified teacher.
The teacher needs permission to teach from his Root Lama, who knows the
qualities of his student. If the teacher has not been permitted to teach, he
has then broken Samaya.
His teachings will be like poison and cannot benefit
others. Some students do not have their teacher’s confidence, but they teach
anyway. An example of this is when I received a permission letter from the
Tibetan Government.
They do not know my study quality, also their job is just
politics. They have nothing to do with the Dharma. Dharma and Politics have no
connection. Their workers are lay people, not great Dharma practitioners.
Even the ones who are called tulkus, still need to study for a long
time. Even if a Tulku does not study, he will not become a qualified teacher even
though he was a great teacher in a past life. He may have a very profound and
beautiful story of his past life. But if he does not have enough knowledge, his
reincarnation may destroy his beautiful history.
Tibetan people say regular people become monks or nuns when they grow tired
of ordinary life. These can then be called Regular Tired Monk. Since they do not
study Dharma, they will be a very useless monk or nun. Nowadays, these
Regular Tired Monks, as well as lay people, of Simple are becoming teachers.
How could they bring any benefit? They are thinking they’ll help sentient beings,
but they can only destroy the Dharma. We must protect the Dharma in addition
to thinking about benefiting sentient beings.
If we protect the Dharma, automatically, other beings will be benefited. We must be faithful in order to gain true benefit. If not, it is just like destroying the Dharma.
Kabje Dudjom Rinpoche said, “Until the expression of the qualities of your inner
understanding has reached perfection, it is wrong to recount your experiences to
everyone. So, keep your mouth shut!”
Also, Patrul Rinpoche said:
“Hide body and stay in a solitary place.
Hide speech and disengage from conversation.
Hide mind and only watch your own faults.
Therefore be called a hidden yogi.”
In one sutra, there is a teaching on how you lose your merit. There are four
causes for this:
When you regret having made any virtuous actions When you tell everyone about a meritorious act, such as a retreat, showing
off like it’s a diploma; When you dedicate your merit in a wrong way;
When you don’t dedicate your merit at all. Regarding any merit or any practice, you must keep secret. Do not count your months or years of retreat. Rather practice earnestly for your entire life. When
you have true realization on cause and effect and on emptiness, then you will
have a great accomplishment.
There are some people who have a little experience in Dharma, like a drop of
water in Dharma. They are already writing books on Buddhism. This kind of
person does not recognize true deep experience. They write books called
Dharma Books, making more obstacles.
They think they are doing this to benefit others, but actually, it is of no benefit.
This is not necessary. These new books and their authors do not have the
qualities of a Bodhisattva. Many great commentaries from Great Buddhas and
Bodhisattvas are ready to be read. You should spend your time studying these
precious teachings and books.
It will be more beneficial for you and others. New
books do not have enough meaning – they just mix samsara and Dharma. They
only create more distraction and obstacles.
The Fifth Dalai Lama had a secretary named Deje Sangye Gyatso. He wrote
many books. When he was getting old, he realized Mara garb wangchuk had
given him a pen, which was the cause of so many years spent in distractions. He
realized that if he had rather spent this time practicing, he could have reached
enlightenment. He finally concluded “All my life was spent in distraction because
Mara gave me a pen!”
Nagarjuna said: “There are four kinds of people –
Those who go from light to light,
Those who go from darkness to darkness, (…)”
Basically, sentient beings are in darkness. Specifically, we are all human beings,
who are coming from darkness to light. Right now, mostly people are going from
light to darkness. This is a sad thing.
We have a good opportunity. If we do not keep it, once again we will go into
darkness. My wish is that with this text on the teacher-student relationship people will go
from light to light, and not from darkness to darkness.
I’m not saying that I have many good qualities, but I am grateful to my guru for this opportunity. I did have good instructions from him. It is because of his kindness of blessing me that I was able to memorize, constantly practice, and to always follow the meaning of many times and, thus, write down this collection of
teachings. I hope this text can bring benefits to everyone. Some people are
behaving superficially, which is very dangerous. I especially hope this text benefits
them. This was written because the Sangha in Sao Paulo requested me this
teaching. Venerable Lopon Osel July, 23, 2006