Dangerous Friend: The Teacher-Student Relationship in by Rig'dzin Dorje

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 bargains an in-depth exploration of this mysterious and intricate bond, a dating of paramount significance in Tibetan Buddhist perform. in line with Tibetan Buddhist culture, the scholar should have entire belief within the instructor (the risky buddy) if she or he is to accomplish any realizing. it's the teacher's accountability to uphold the integrity of the culture, the foundation of that's compassion for all beings, by means of transmitting it competently to a suitable scholar. Likewise, it's the student's accountability to fulfill the problem of sporting at the lineage of teachings. by way of getting into this type of courting, either instructor and pupil settle for the weight of defending these teachings by means of knowing them thoroughly and properly, via practising them totally and faultlessly, and by way of transmitting them with out omission. harmful buddy contains discussions of the next issues: assembly and spotting a suitable instructor. figuring out the gravity of coming into the teacher-student courting. moving one's technique from non secular materialism to real Buddhist perform. Accepting the problem of being really style, sincere, and brave.

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This is a typical Tantric paradox—a debt that buoys me up rather than weighing me down. Wherever I go to teach, I have the opportunity to repay the kindness and insight which my lamas have painstakingly invested in me for so long by being sure to bring Ngak’chang Rinpoche and Khandro Déchen to the awareness of others, as the constant focus of my gratitude. I wrote this book as a specific practice, as a servant of the Ngak’phang sangha of the Nyingma tradition. Any credibility it may possess derives from the authenticity of my root lamas, whilst its inadequacies represent the gulf between my ability and their example.

Sometimes one aspect is form and the other is emptiness, sometimes the other way around. 5 At this point the analogy of the mirror dissolves into itself and disappears: even this mirror is ultimately empty. The mirror of the lama reflects both the quality of our enlightenment and the style of our unenlightenment, such that we are able to recognize them both. That means on the one hand being able to tell them apart, but also being able to glimpse the dimension in which they interlock. This coming to recognition is understood to be both a long and a gradual process.

Among the chief proponents of what we call “politically correct” Buddhism—Buddhism that has been modified by the dictates of what is considered politically correct—are those who only came to hear of the Vajrayana by virtue of the existence of books by Chögyam Trungpa Rinpoche. How sad that the message of this book may be in danger of being casually dismissed by those same people. We are reminded of the Tibetan story of the beggar who used a large lump of gold as a pillow and died of poverty without realizing his great wealth.

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