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Following a Teacher: from “Treasury of Precious Qualities”

August 25, 2013 by Jetsunma Ahkon Lhamo

The following is respectfully quoted from “Treasury of Precious Qualities” by Longchen Yeshe Dorje and Jigme Lingpa as translated by Padmakara Translation Group:

The characteristics of good disciples

By contrast, good disciples don the armor of devotion like Nagabodhi, who realized the Truth. They have steadfast minds and like Pelgyi Yeshe serve the teacher and the Doctrine without a care for life and limb. Like Jetsun Mila, they do whatever their teacher tells them, without regard for their own comfort. Disciples like this are liberated merely by their devotion.

Disciples should have faith, the source of all spiritual qualities, and a clear, lucid intelligence unafflicted by doubt. They should have acquired the knowledge that enables them to distinguish virtue from non-virtue. They should have the great compassion of Mahayana and a deep respect for vows and samayas. They should be serene and disciplined in thought, word, and deed. They should be broad-minded and on friendly terms with their neighborhood as well as with their Dharma kindred. They should act with generosity toward the pure fields and should have pure perception with a sense of propriety toward others.

Good disciples should be (1) like well-behaved children, knowing how to please their teacher and how to avoid displeasing him or her. (2) Even if their teacher scolds them severely and often, as need arises, the students should behave like intelligent horses and restrain their anger. (3) In order to accomplish their teacher’s purpose, disciples should be like boats, sailing back and forth without weariness. (4) Like a bridge, they should be able to withstand any circumstance–good or bad, happiness or suffering, praise or blame. (5) Disciples should be like servants, they should be obedient and meticulous in carrying out their teachers’ instructions. (7) They should be respectful toward their teachers and spiritual community, with the humility of a street sweeper. (8) They should reflect upon their own shortcomings and avoid all arrogance, like the old bull whose horns are broken and who takes the last place in the herd. In the Bodhisattva pitaka it is said that if disciples act in this way, they will be relying on their teacher correctly.

How to serve and follow the teacher

Spiritual teachers are embodiments of the Three Jewels; indeed, the Guru is the Fourth Jewel. As the Sarvabuddhasamaya-yoga-tantra says: “Buddha, Dharma, and Sangha: added to these, the teacher is the Fourth Jewel.” And Guru Rinpoche says, “The teacher is Buddha, the teacher is Dharma, the teacher is likewise Sangha. The peerless all-accomplisher, the teacher is the glorious heruka.” In view of this, there are said to be three ways of pleasing the teacher.

First, if one possesses material wealth, it is extremely important to make offerings. Second, in order to serve the teacher and to show respect, one should perform any necessary physical action, from house-hold chores and practical tasks of stitching and preparing a seat, to making gestures of reverence with your hands joined. One should speak up for whatever the teacher requires and, in relation with his or her teaching of the Dharma, one should do whatever is necessary, by way of explanation and so forth. The merit of all such actions is never wasted. These two kinds of action pleasing to the teacher–material offerings and physical and verbal service–are considered of the lowest and medium importance respectively. The third and best way of serving the teacher is to put the teachings into practice.

Spiritual masters have already accomplished their own aim. It is now their task to labor for the sake of others. It is important to understand that their various activities are displayed as appropriate to the inclinations and feelings of different beings and are the inconceivable operation of enlightened activities. Bearing this in mind, one should refrain from misinterpreting them. The siddhas of India like Saraha appeared for the most part as social outcasts. They adopted the way of life that was conventionally disreputable and lived without concern for purity or impurity, getting their livelihood as menials of the lowest caste or as “sinful” hunters and fishermen–living in the humblest way possible. But since their minds were undeluded, their actions were never wrong. We, by contrast, are as deluded as if we were under the power of hallucinogenic drugs. If we have not gained freedom through the three doors of perfect liberation, and have not realized the infinite purity of all phenomena, ascribe defects to our teacher, we commit an immeasurable fault. Bhikshu Sunakshatra committed to memory the entire twelve collections of the teachings, but, overpowered by his wrong views, he regarded as perfidious and underhand the actions of Buddha Shakyamuni himself, who was utterly without fault and possessed of every excellence. We should take all this to mind and confess and repair the slightest fluctuation in our faith. As it is said in the text, ‘khor lo chub pa rol pa:

If in the visions of your dreams,
The teacher seems to have fault,
As soon as you awake, confess!
For if you fail, the fault will grow
And lead to the Hell of Torment Unsurpassed.

If spiritual masters become apparently angry and scold their disciples, chiding them and behaving fiercely, the latter should understand that some fault has been perceived in them, a wrong thought perhaps, or negative behavior, and that the moment to practice discipline has come. They themselves vow never to commit the mistake again. They should never consider that the teacher is at fault. Intelligent disciples, who thus understand the underlying wisdom and purpose behind the master’s behavior, will not fall under the power of demonic forces.

The Potent Nectar of the Seven Line Prayer: Video

June 18, 2013 by Jetsunma Ahkon Lhamo

The following is a full length video teaching by Jetsunma Ahkon Lhamo on the Seven Line Prayer:

Video streaming by Ustream

Understanding Cause and Result: an Introduction by Venerable Gyaltrul Rinpoche

October 10, 2011 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching given by Venerable Gyaltrul Rinpoche at Kunzang Palyul Choling:

Today I’m going to give an overview of the preliminary practices and how to do them because there are many little children and maybe parents would like their children to learn some Dharma. I would imagine you have that hope. Otherwise, what else is there to do for the little naughty things that they should learn? I will speak about the preliminary practices also for those of you who are new. Those of you who have heard these teachings before, it’s no problem to listen again for however much we can hear the Dharma, it should help us and improve us. So Dharma is not necessarily ever repetitive.

I’m not saying that I am learned. I am just repeating what is found in the scriptures, in the Dharma books.

Initially it is very important to believe in the law of cause and result, which is referred to as karma, the truth of karma. For as long as we are human beings, on the path of the vehicle of humans, that is the basic view—believing in the law of cause and result. If one doesn’t believe in this, then what would that be like? That would be like thinking there is no result based on what we caused, that there is no ripening of our actions or thoughts. To believe like this is considered to be an incorrect view, a mistaken view. So again, to reiterate a mistaken view would be thinking that if I do something good, the result will not necessarily follow in harmony with that cause. If I do something bad, if I accumulate a non-virtue, the result will not be suffering—just not believing that this is how things work. So that’s considered to be incorrect understanding or a mistaken view. It’s very important to know that believing in the truth of cause and result to be infallible is the basic view of a human being.

A human being means an individual who has the capacity to think, to speak, to understand, to comprehend, to comprehend the meanings of words in a deeper sense. So, as long as we are born in this kind of body as a human, then if we believe in a religion or a spiritual pursuit, the basis is believing in the law of cause and result, which means believing that the seeds that you sow are what you will receive. This seems to be the basic view for all religions, not just Buddhism. Throughout the entire world, anyone who is following the path of righteousness, or that which is worthy of believing in, has to believe like this. If not, I can’t imagine that that would be a religious pursuit.

Disbelieving in cause and result would be like becoming a communist. A communist view is that, for the most part, this is not worth considering, although, even communists would tell us don’t steal, don’t lie. There are certain disciplines that were enforced that are also based on the notion of cause and result because they are saying if you do this, such and such negative thing will occur. So don’t do that based on that reason. In other words, the idea is that through this particular cause that result will occur. And so, that is actually cause and result, even though they claim that this is not a valid view.

I wonder what the children think this means. This means, according to your level, following the truth of what it is your parents tell you not to do. Like if your parents say don’t touch fire, the reason is because if you touch the fire, you’ll burn your finger. So that’s why parents say don’t touch fire. Because according to cause and result, touching fire means burning your finger and suffering. Or if parents tell you don’t kill bugs or if they tell you don’t steal or don’t lie or don’t drink or don’t smoke, or go to school, then if you listen to your parent’s advice, then that means that you will be responsible, good and noble. If you don’t, you will be irresponsible, ignoble and there will be problems. Likewise for adults. Keeping the rules of the government means that your life will be smooth. Keeping the rules of the Dharma as a Dharma practitioner—the words of honor and the vows—means that your practice will go well. But if there is no discipline to check in this way about the law of cause and result, following what is right and wrong carefully, then just thinking, “Well, I am just going to do things my way,” then that really is just becoming crazy, becoming silly or stupid and showing that you don’t have any qualities at all. Someone who follows rules nicely is someone who develops wonderful qualities. The inability to be able to do that really comes from inflated ego or pride, which is just great self-cherishing based on delusion. Of course, children don’t know this yet, so children need to be told and guided, but adults do know this and they should know how to guide themselves.

That is why there are always rules and guidelines in life in terms of a country, our area, our families, our school, the military, the church, the temple. Human beings always have rules and guidelines and regulations to observe. Even animals have their own rules and guidelines. That’s why we must learn what these are and follow them. In terms of Dharma practice, that means with seeing and contemplating and learning so that we can be able to identify and acknowledge mistaken directions. So rather than that, just thinking, “I am so great, I know everything, I don’t need to learn anything,” is like a mountain sheep with big horns, really not so great. Even if you are rich, even if you are a great scholar, if you have great pride in this way, you are just shaming yourself.

But please be careful. It’s not enough to just know how to play.

That’s why it is so important to study and contemplate, especially if one does not know these things. America is a very good country because in the schools children are taught how to be decent human beings. They are given many amazing opportunities, inconceivable opportunities, to learn many different things. That is not the case in other countries; these opportunities don’t exist. So we have to think about the possibilities of our environment and how fortunate we are and appreciate that and make the most of it.

According to the path of Buddhaist practice now, the subject of non-virtue involves ten specific non-virtues: three of the body, four of the speech and three of the mind. These ten are meant to be abandoned. And then the opposite of that non-virtue is meant to be engaged which becomes the virtue—the ten virtues. By abandoning and engaging, then, there are two steps and one is able to accumulate two good deeds. In terms of the first non-virtue of the body—killing—by avoiding, abandoning killing, one has accumulated the good deed of that abandonment; and then by going on to save life, one is performing or engaging in the virtue, which is the opposite of killing. So there are two, not only just one, not just only abandoning killing, although that is one stage in the virtue; then protecting and saving life is the second, which completes that. In the case of stealing, not only just abandoning stealing or taking that which is not given, but going on to express generosity, to be generous in various ways. In the case of adultery, not just only abandoning adultery, but going on to practice discipline. So these are the three non-virtues of the body. And the corresponding virtues of the speech, of course, not just only abandoning lying, but always trying to tell the truth and so on like this. Each non-virtue has its opposite, which is the virtue.

https://www.tibetanbuddhistaltar.org/2011/09/ten-virtues-and-ten-non-virtues/

Introduction to Buddhism: An Overview by Venerable Gyaltrul Rinpoche

October 5, 2011 by Jetsunma Ahkon Lhamo

The following is from a public talk offered by the Venerable Gyaltrul Rinpoche

First of all, it’s important to understand that the term Buddhism means the inner pursuit, turning inside rather than outside. What we look at within ourselves is the nature of our own mind. We engage in the inner pursuit to root out the delusions and to actualize our highest potential. Once we have decided to engage in this inner pursuit, we may find we need guidance, that we need a teacher.

The teacher we choose should be one who has already realized the nature of his or her mind and is liberated from the round of cyclic existence. Otherwise, if we follow a teacher or teachings that arise from someone who is still in the world, still worldly, then, because such a person is no different from us, it is not possible for him to help us in a meaningful way. When we engage in the inner pursuit, which means the spiritual pursuit, we do so because we want to improve our inner self. So it’s important that the teacher we find has already accomplished the result that we want to achieve.

How do we know that a teacher is qualified in this way? According to the Buddhist path, it is an accepted fact that Lord Buddha Shakyamuni is such a teacher. Born Prince Siddhartha, and destined to be the most powerful king of India at that time, he renounced all of his worldly power and wealth because he saw that the nature of cyclic existence is suffering. Wishing to understand the true nature of life and the true nature of reality, he pursued the spiritual path until he attained the state of full enlightenment, the state of awakening, which is characterized by tremendous compassion and concern for all living beings and their awakening.

Biography of Venerable Gyaltrul Rinpoche

Biography of Vidyadhara Kunzang Sherab – Venerable Gyaltrul Rinpoche is Kunzang Sherab’s current incarnation.