Download Dangerous Friend: The Teacher-Student Relationship in by Rig'dzin Dorje PDF
By Rig'dzin Dorje
Even if Tibetan Buddhism maintains to develop in recognition, the an important courting among instructor and scholar continues to be mostly misunderstood. risky good friend deals an in-depth exploration of this mysterious and intricate bond, a dating of paramount significance in Tibetan Buddhist perform. in accordance with Tibetan Buddhist culture, the scholar should have whole belief within the instructor (the risky pal) if she or he is to accomplish any knowing. it's the teacher's accountability to uphold the integrity of the culture, the root of that is compassion for all beings, by way of transmitting it thoroughly to a suitable scholar. Likewise, it's the student's accountability to satisfy the problem of sporting at the lineage of teachings. by means of getting into one of these dating, either instructor and pupil settle for the load of defending these teachings via knowing them thoroughly and properly, by means of training them totally and faultlessly, and through transmitting them with no omission. harmful pal comprises discussions of the subsequent subject matters: assembly and spotting a suitable instructor. knowing the gravity of coming into the teacher-student dating. moving one's strategy from religious materialism to actual Buddhist perform. Accepting the problem of being really sort, sincere, and brave.
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Additional resources for Dangerous Friend: The Teacher-Student Relationship in Vajrayana Buddhism
It is liable to decline into one of two fallacies, which I call the “historicist” fallacy and the “essentialist” fallacy. The former tends toward scholasticism or sectarianism, the latter more toward populism and “new age” spiritual materialism. The historicist fallacy is to recognize only certain styles, phases, or geographical disseminations of Buddhism as “authentic,” meaning transmissions of teachings that a practitioner could follow to enlightenment. ” This concept undermines the very idea of enlightenment itself as an experience of “as it is” and turns Buddhism into a dead tradition of articles of faith and received wisdom.
Our experience of emptiness or devotion is the base; realization of the nature of Mind is the fruit or result. But the vajra master is the path. It was Trungpa Rinpoche who coined the memorable description of the Tantric teacher as “the dangerous friend”; dangerous because the student grants the lama a dramatic freedom of action. Khandro Déchen, in answer to a question I asked, confided the following: The vajra master is dangerous in the sense of the danger a vacuum cleaner poses to a carpet, or that a bath poses to body odour.
Even within the monastic hierarchy, there is no court of appeal beyond the vajra master. This was clearly demonstrated when a number of the western students of the late Gélugpa Lama Geshé Rabten made a deputation to His Holiness Dala’i Lama about their growing feelings of incompatibility with Geshé Rabten’s traditional teaching style. However, His Holiness Dala’i Lama firmly declined to intervene between them and their personal teacher. Although some Buddhist paths have been appreciated for centuries across subcontinents, other paths of practice have been known to no more than a few hundred or even a few score people living in one remote locality.