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by Sangye Khandro
The teacher-student relationship in
Buddhism
Wanting to impose guidelines on
Buddhist teachers is a cultural habit that is based on basic nihilism and
the democratic ideal. The main concern is to insure that everything under
observation is equalized. Among all the democratic countries in the world,
America is the leader. Still, if carefully examined, no matter how hard
America may try to impose the democratic ideal of equality upon everything
and everyone, tremendous conflict persists between the democrats and
republicans, who are at the very heart of the democratic structure.
Wishing to impose these ideals upon Buddhist teachers proves that there is
a lack of basic understanding on a spiritual level.
The teacher-student relationship on
the path of Buddhism is of utmost importance, from the time of meeting
with the path until liberation from the round of confusion occurs. The
basis of such a relationship is faith. The result of all paths is the
attainment of the state of Buddha Vajradhara or absolute wisdom, however
it is necessary to have faith in order to achieve this goal. Currently in
the west there is a breakdown in the teacher-student relationship due to
lack of faith. This is why it is so important to understand what faith is
and the profound benefits that arise from it. The nature of faith is to
trust in sublime beings in order to receive the blessing of wisdom energy
that benefits self and others. True faith creates and stimulates the vast
love of compassion which touches countless beings. If the mind experiences
faith there is the opening through which blessings are received. When
blessings are received, the causes for confusion and suffering can be
identified and eliminated while the indwelling wisdom Buddha nature is
able to blossom and begin to be sustained. Faith is therefore the most
important quality necessary to possess in order to practice Buddhism in
such a way that there will be actual, ever-lasting results.
Having faith is surrendering one's
body, speech, and mind to the object of one's devotion and respect. In the
case of Buddhism the object of devotion is the Buddha represented by the
spiritual teacher. The Buddha as the spiritual teacher has nothing to
receive or gain when disciples offer their body, speech, and mind. Rather,
the pride and other passions in the minds of the disciples are cleansed
and offered so that the blessing of their natural indwelling wisdom
awareness can manifest. It is through this process that true wisdom
qualities develop. If individuals whose aspiration is to realize
enlightenment were not able to connect with pure wisdom teachers it would
be extremely difficult to proceed on the path that brings such a result.
In the west there are many spiritual paths and religions that are
available for people to choose from. It is important for westerners to
realize that if they are choosing the path of Buddhism, they are choosing
to connect with a living tradition of teachings timelessly upheld by
authentic lineage holders who are the wisdom teachers of the unbroken
tradition representing the Buddha, Dharma, and Sangha. These teachers are
like a chain of golden links, untarnished by external circumstances such
as broken commitments and incorrect view. Knowing that the path is
illuminated through the connection one makes with a pure wisdom teacher is
the first step to take when entering the path of Buddhism. The next step
involves knowing how to find the best teacher. In particular, if there is
an interest in the path of Vajrayana Buddhism it must be known that it is
only possible to enter this path by connecting with and receiving
empowerment from a fully qualified Vajra Master. Teachings that are given
and received on the level of Vajrayana must occur within the context of
the sacred bond of a pure teacher-student relationship. This is because it
is impossible to receive any blessings or gain realization through the
methods of the Vajrayana path without cultivating a pure teacher-student
relationship. From the time that the formal relationship begins, it is of
utmost importance that it be carefully maintained through faith, respect,
and devotion until enlightenment is realized. This is what renders the
relationship pure. The state of Buddha is primordial purity, free of stain
and fault. In the state of Buddha, all traces of obscuration are
completely purified, and all sublime noble qualities are fully expanded.
Therefore the state of Buddha and the objects of faith and devotion that
represent this state are understood to be perfectly pure and infallible.
By expressing faith and devotion towards sublime objects that represent
the state of perfectly enlightened Buddhahood, all of the students faults
will begin to be purified, and all inherent wisdom qualities will
naturally begin to blossom. This is the reason for the teacher-student
relationship and the reason for practising the path of Buddhism. A fully
qualified spiritual guide must be a true representative of the Buddha so
that the disciple can begin to cultivate faith towards the qualities that
the spiritual teacher embodies and represents. The Buddha is the
embodiment of the Three Jewels who are the Buddha, Dharma, and Sangha. Of
these Three Jewels, the Buddha represents the state of enlightened mind,
the Dharma represents enlightened speech and the Sangha represents
enlightened form. Whenever there is mention of the Buddha, this always
includes the Dharma and Sangha because the Three Jewels are inseparable.
The Three Jewels of Refuge cannot be separated because together they
represent the complete state of perfect realization. They represent the
pure, true nature of the disciples body, speech, and mind, which also
cannot be separated. Since the spiritual teacher represents the Three
Jewels, how can we follow the path of Buddhism without relying upon a
teacher? To think that the role of the teacher can be diminished because
it is only necessary to rely upon the Sangha for guidance will not suffice
if one is aspiring to achieve the state of perfectly enlightened
Buddhahood. Sangha means "followers of virtue." In order to follow the
path of virtue, one must rely on the Dharma as the speech of the Buddha.
Without the Buddha and Dharma, how can there be the path of Buddhism that
leads to liberation? The Buddha appears for sentient beings in any kind of
form that is necessary and beneficial. The spiritual teacher that we
either do or do not have the good fortune to meet with is the
representative or embodiment of the Buddha. To be a representative of the
Buddha is quite a responsibility. Therefore on the Buddhist path, becoming
a fully qualified authentic spiritual teacher is not something to be taken
lightly. Nor should a teacher ever consider accepting disciples on a
casual basis. It is absolutely necessary to fully examine the potential
teacher, no matter which path of Buddhism one is hoping to pursue.
Likewise, the teacher must examine the disciple regardless of their
aspirations to enter a particular path of dharma practice. The point of
view of the teacher as the embodiment of the Three Jewels of Refuge
differs according to the different schools of Buddhism. It is important to
know the difference and practice accordingly. After the process of
examination is complete, and when the final decision is made to request to
become the disciple of a particular teacher, if the request is granted,
then holding a pure view toward that teacher thereafter is crucial for the
disciple's spiritual development. This should be obvious since the source
of uncontrived faith, devotion and respect is the mind. Buddha Shakyamuni
said: "All existent phenomena are naturally within the mind. Mind is
primary and exists before there are the actions of body and speech."
Although the importance of the initial stage of examining the teacher
should always be stressed, it is a step that is easily ignored. Many
westerners wonder what is appropriate, and what is not. Initially, before
the formal relationship begins, almost anything is appropriate. A simple
way to begin the examination process is to check and see, in the case of
an Asian teacher, if the teacher has disciples in his or her own country,
and what type of spiritual deeds they have accomplished in the past. Find
out if other Asians accept this person as a qualified teacher, take
empowerments from, and hold this teacher with deep respect. Just reading
about the person's credentials like reviewing a resume is not necessarily
a reliable or accurate source. Rather than checking names and titles, it
is important to check qualities. Often times there are teachers who claim
to hold a title among their peers when in fact they are only promoting
themselves erroneously in foreign cultures. If the teacher in question is
from your own country, then you must investigate their background. Just
reading about their credentials on a flyer or in an advertisement should
not be the basis for making the decision to accept them as a spiritual
guide. Do you really think that fame, name, prosperity, physical
appearance or charisma are the only acceptable qualities necessary to look
for when searching for a sublime spiritual teacher who will lead you to
liberation? It is much safer to be practical, wise and patient enough to
take the time to research their lineage of teachers and teachings and
check to see if their own dharma peers have respect for them that is
comparable to their personal claims. These are important steps in the
process of searching for the right connection. In the teachings there are
innumerable guidelines given to help determine the true qualities of a
spiritual guide. It isn't necessary to repeat all of those qualities here;
however it should be obvious to anyone with even a little intelligence
that a spiritual teacher must possess humility and true compassion for
others. It is very surprising that so many disciples are inclined to
follow teachers who do not demonstrate these most important qualities.
Doesn't it seem important to look for a teacher whose three doors are not
separate from virtue? Doesn't it also seem logical that a teacher should
show unflagging respect for his or her teachers and tradition without
compromise? Please keep in mind that the path of Buddhism is based on
tradition, faith, wisdom, and compassion.
Those who do not have a formal
teacher-student relationship but are developing their full potential as
human beings are able to do so because they are learning selflessness
through cultivating respect for others. From this point of view other
beings are temporarily serving the role of the spiritual teacher. There is
a difference between this stage and the stage of becoming a disciple on
the path of Buddhism. When an individual decides to become a Buddhist and
exchange self-fixation for faith and devotion, it is because they realize
that cyclic existence is by nature impermanent and based on suffering
which only brings temporary states of limited happiness. They realize that
in order to learn about the path leading from this undesirable state they
must find a qualified guide who has either realized the state of perfect
liberation or who has the full capacity to reveal the correct path. By
relying upon such a guide, through respect the student continues to learn
selflessness, and by cultivating faith, the student begins to become aware
of the intangible, stainless wisdom nature that the teacher represents.
Eventually, the student will see that this wisdom nature is their own
nature. The purity of the teacher-student relationship, which is based on
faith, makes this possible. Doesn't it seem logical that permanent
happiness and liberation from suffering would have occurred long ago if it
was based on independent effort alone? Now that it has been established
that the student-teacher relationship is the basis for the path of
Buddhism, it is important to look at some of the most common
misconceptions and fears that exist concerning this relationship. Many
westerners concerned about the conduct of spiritual teachers are trying to
impose guidelines upon their teachers in order to protect themselves and
others. Several points need to be taken into consideration here. Wanting
to impose guidelines upon spiritual teachers is an attitude that comes
from the habit of nihilism. Over countless generations, the tradition of
Buddhism has always been that of lineages of teachers guiding students,
not students guiding teachers. For countless generations the non-spiritual
tradition has also been that of teachers guiding students because students
lack the capacity to guide their teachers. Wanting to impose guidelines on
Buddhist teachers is a cultural habit that is based on basic nihilism and
the democratic ideal. The main concern is to insure that everything under
observation is equalized. Among all the democratic countries in the world,
America is the leader. Still, if carefully examined, no matter how hard
America may try to impose the democratic ideal of equality upon everything
and everyone, tremendous conflict persists between the democrats and
republicans, who are at the very heart of the democratic structure.
Wishing to impose these ideals upon Buddhist teachers proves that there is
a lack of basic understanding on a spiritual level. In addition, this
displays the arrogance of thinking that one knows something about that
which one does not. The worst of this is that some westerners who are
trying to impose these guidelines and new American ideals upon the
traditional path of Buddhism do not really believe in Buddhism's
traditional way, yet they continue to use the name of Buddhism for their
very existence. If these cultural ideals are imposed upon the pure path of
traditional Buddhism it will not be possible for the fruit of a
teacher-student relationship to ripen. The root of this problem is
illuminated by this quotation from the teachings of Thinley Norbu
Rinpoche.
Dharma's respect which depends on our
limitless wisdom mind is disrespectful to samsara's respect which depends
on the dualistic mind. If we always respect samsara's way we cannot
release our rigid limited mind into true respectful pure light qualities.
But, temporarily, without respecting samsara's customs we cannot reveal
Dharma's way.
This quotation also helps to illuminate the importance of learning how to
examine the teacher-student relationship according to the Buddhist
tradition, in order to cultivate unshakeable faith and respect. Once the
relationship begins, if one only continues to rely upon the mind of
samsara's way (dualistic habits), then it will not be possible to
cultivate deep enduring faith. Whenever unexpected circumstances occur,
faith and belief will easily change and be forsaken. If we experience
faith, it is because we want to believe in something extraordinary and
sublime beyond the suffering of ordinary existence. If our conceptualized
object of faith is perceived from a confused or deluded point of view, and
if from materializing intangible spiritual qualities, we decide that the
validity of the object has decreased, then faith will decrease right along
with it. This is why one must know how to always combine awareness of the
relative view of the spiritual teacher with the absolute view. Too many
disciples are only aware of the obvious, easy to recognise conspicuous
appearance of the relative point of view. Due to emphasizing only this,
they easily become disappointed because of inability to recognize that
they are actually seeing the reflection of their own level of awareness in
the way that they view the spiritual teacher. Often times students will
then become so discouraged that they will find faults in their supremely
kind spiritual teachers as well as the sacred Dharma. Finally, they will
abandon their teacher and the Dharma in order to follow their own ordinary
habits. This prevents the cultivation of pure sublime qualities and
obstructs the opportunity of making true progress on the Buddhist path to
liberation. All sentient beings have the strong habit of only believing in
tangible phenomena. Naturally this habit predominates in the minds of
westerners as they become disciples on the path. The strong attachment to
the tangible phenomena of the temporary circumstances that one believes
are real, creates an inability to recognize the profound intangible
qualities of the wisdom mind. Many western disciples are afraid that if
they give up their attachment to tangible phenomena, they will be cheated
or mislead by a spiritual teacher. This attitude defeats the purpose of
relying upon a spiritual teacher. If we always believe only in the truth
of our own deluded perceptions and fail to believe in that which we cannot
see, then we will never believe in vast wisdom qualities because of
remaining trapped in our own disbelief. This defeats the very reason for
entering the path of Buddhism, and in particular the path of Vajrayana
Buddhism.
A true wisdom teacher who cares only
about the liberation of others can assume any aspect that will bring
benefit to sentient beings. In fact, such teachers engage in whatever
means are necessary to help tame the minds of beings in accordance with
their faculties, elements and circumstances. In the west, many people
expect to hear only kind sweet words of praise from their teachers, so if
the teacher points out their faults directly, they react with
disappointment, resentment and anger. How can there be true progress on
the path, if a student only aspires to cultivate a superficial
relationship with a teacher?
Furthermore, no one teaching or
circumstance is ever going to be exactly the same for everyone. The
kindest teacher of all is the one who selflessly and fearlessly reveals
the faults and shortcomings of the disciple. At times when wisdom teachers
criticize a disciple, it is to reveal discerning wisdom, humility,
selflessness and other enlightened qualities to the disciple. Other times,
when the teacher agrees with the student, it is to reveal the wisdom of
equanimity. The conduct of the teacher will be in accord with the needs of
the disciple, which need not be obvious or tangible. However, the effects
of whatever the teacher says or does depend upon how it is understood by
the student. It is through the student's personal positive phenomena that
the natural indwelling qualities of the awareness mind of the teacher can
be understood. Through the great fortune of connecting with a spiritual
teacher who can correctly introduce and reflect the nature of mind, a
disciple with faith and pure view can use whatever occurs within this
precious connection to be led to enlightenment. Once deciding to rely upon
a spiritual teacher, entering the path is like rekindling a torch in the
darkness so that the path to follow can be clearly identified. Thereafter
as one begins to embark upon the path, it is still going to be necessary
to continue to rely upon the guide for assistance. The reason for this
should be obvious. There will be junctions on the path, dangerous
passageways, rest areas that are safe and those that are dangerous.
Whether one will continue walking, begin running or even flying down the
path will also be determined with the help of the guide. The skillful
knowledge that knows how to traverse the path belongs to the one who has
already successfully completed the journey. Buddha Shakyamuni completed
the journey along with countless other Buddhas and Bodhisattvas who are
living examples of this knowledge and skill. When choosing a spiritual
teacher, a disciple must have unerring confidence that the teacher has
this same wisdom knowledge and skill. Ask yourself if you think it is
necessary to rely upon a teacher in order to skilfully walk the path that
leads to perfectly enlightened Buddhahood? Maintaining a pure relationship
with the teacher along the journey is one of the most important guidelines
for success. You must learn how to fearlessly trust in the teacher and
your own ability to complete this journey that will allow you to believe
in the non-dual intangible wisdom nature. This journey will not be like
the other experiences that you have had in your life until now. The basic
teachings of the path of Buddhism, as well as almost every other pure
spiritual tradition, help all beings become happier, kinder, more decent
human beings. However, in order to achieve liberation from cyclic
existence, it is going to take a lot more than just that. That is why
realizing the state of enlightenment depends upon the teacher-student
relationship based on faith and pure view. The blessing and singularity of
this path is that it has not been compromised or ostracized over the
centuries, because so many of the great lineage upholders, leaders and
teachers of Buddhism had complete confidence in the timeless truth of the
Buddha's teachings. They knew that this truth surpasses the temporary
circumstances created by the dualistic mind. When choosing a teacher,
please look to see if their speech and actions are in accord with the
Buddha's teachings or not. Since the Buddha presented 84,000 categories of
teachings in the world, investigating these teachings alone could take
more than a few lifetimes. Once deciding to become a Buddhist, it is best
to use one's effort to investigate the vast and inconceivable teachings of
the Buddha and put them to practice rather than deviating from the
authentic path by attempting to materialize the sacred dharma through
dualistic habituation. It is as Jé Mipham Rinpoche states:
Even though the sublime ones may
become the objects of aggression, their sublime noble qualities can never
be stopped. Such disparagement will only exhaust your own qualities in the
same way that pointing a burning torch downward will burn your own arm.
It is unquestionable that by relying
upon the most precious and rare relationship with a spiritual guide, all
negative habits will be purified and transformed through faith, practice,
and meditation in wisdom awareness. Until realizing self nature as the
absolute spiritual teacher, it is necessary to sustain a pure relationship
by constantly seeing the spiritual teacher to be the very nature of the
state of Buddhahood. It is as Paltrül Rinpoche states:
Through the disciples faith, the
teacher's enlightened intention is invoked. Through the teacher's wisdom
blessings, the disciple's mind is liberated. By this most auspicious
excellent connection between teacher and student, may sentient beings
achieve the state of perfectly enlightened Buddhahood as one mandala!
Sangye Khandro
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