Master and Disciple – Seon Buddhism
The Master disciple relationship. Print · Email Master Nagarjuna. Whatever the school of Buddhism, a great emphasis is placed on the. uninterrupted The texts also warn us about the dangers of not. examining a potential. Home › Forums › Prabhuji's Forum › Master-disciple relationship It is impossible to understand the master-disciple relationship by listening to others or reading books his Hassidim, Buddha and his sangha, Shankara and his sishyas, According to the sacred scriptures, the original guru, or caitya-guru. Then the word disciple is unclear for people with Western religious training. of the SGI and the author of many books on Nichiren Buddhism.
Masters give all of their passion and dedication to the training of their disciples such that they are able to awaken themselves.
In order for the disciples to have their intrinsic nature bloom through their own efforts, the master does nothing but endlessly concentrate and provide help. Even with a multitude of knowledge, having attained prestigious degrees, a scholar with an uncomfortable mind came looking to question the master.
Can you please make my mind peaceful?
Bring your mind here. Now I have pacified your mind. This is not a teaching of the method by which a master gives his student a peaceful mind, rather, it is the casting off of discomfort and the immediate pacification of the mind, right here and right now. If one learns as much as one can from their master, they must then leave the master.
The disciple who waits in reliance on his master is like a shadow or copy of their master, never able to become an original person. The skillful disciple must be able to overcome their master.
- The Guru-Disciple Relationship – Advice by HH the Dalai Lama
- Guru–shishya tradition
- Master and Disciple
At the same time, the skillful master has to help the student such that the disciple is able to vault beyond himself. Though there were many teachers who literally taught me directly, there are also many masters from the past whose beneficence has been passed down through their writings and the writings about them. In particular, we are encouraged by those Seon masters who went beyond convention, tradition and established values, giving teachings that continuously awaken our souls.
In addition, as we tread the truth-seeking spiritual path, their teachings open our eyes to see where on that path the never-withering soul of everlasting youth lays. The 9th century Seon master Linji said as such: Whatever is in front or behind you, kill it. If you meet the Buddha, kill the Buddha; if you meet the Patriarch, kill the Patriarch; if you meet the holy one, kill the holy one; and if you meet the master, kill the master.
Guru–shishya tradition - Wikipedia
Only then, you will get enlightened. Obstructed by nothing, you will become perfectly free. The assertion of the Seon master is that you become a free person, never subordinate no matter where you are. When we speak of master and disciple, in the end, what are we really saying?Nichiren Buddhism: The Lotus Sutra
This distinction only exists when the student enters the path. To those who see with their own eyes, there is neither master nor disciple. At the conclusion, Lama Tsongkhapa sums up by stating that those who wish to seek a spiritual teacher must first of all be aware of what the qualifications are that one should look for in a teacher.
Then, with that knowledge, seek a teacher.
Religious Studies: Masters and Disciples in Sufi and Buddhist tradition – Yasemin Celebi
Similarly, those who wish to seek students and become teachers must not only be aware of these conditions, but also judge themselves to see whether they possess these qualities, and if not, work towards possessing them.
If some individual, deep down, is really seeking money, then I think it is much better to seek money through other means. So if the deep intention is a different purpose, I think this is very unfortunate. Such an act is actually giving proof to the Communist accusation that religion is an instrument for exploitation. This is very sad.
Buddha himself was aware of this potential for abuse. He therefore categorically stated that one should not live a way of life which is acquired through five wrong means of livelihood.
First, you should not accept the teacher blindly. This is very important. You see, you can learn Dharma from someone you accept not necessarily as a guru, but rather as a spiritual friend. Then study and learn from him or her. You also can learn through books, and as time goes by, there are more books available. So I think this is better. Here I would like to mention a point which I raised as early as thirty years ago about a particular aspect of the guru-disciple relationship.
There is a tremendous potential for abuse in this idea of trying to see all the behaviours of the guru as pure, of seeing everything the guru does as enlightened.
To some Tibetans, that sentence may seem a little bit extreme. However, it seems now, as time goes by, that my warning has become something quite relevant. There are also very explicit statements in the sutras, in which Buddha states that any instructions given by the guru that accord with the general Dharma path should be followed, and any instructions given by the guru that do not accord with the general approach of the Dharma should be discarded.
It is in the practice of Highest Yoga Tantra of Vajrayana Buddhism where the guru-disciple relationship assumes great importance.
However, even in Highest Yoga Tantra we find statements which tell us that any instructions given by the guru which do not accord with Dharma cannot be followed. However we do find, if we read the history of Buddhism, that there were examples of single-pointed guru devotion by masters such as Tilopa, Naropa, Marpa, and Milarepa which may seem a little extreme.
This was so much so that they could display supernatural powers to outweigh whatever excesses people may have found in them, conventionally speaking. However, in the case of some of the modern-day teachers, they have all the excesses in their unethical behaviours but are lacking in this counterbalancing factor, which is the capacity to display supernatural powers.
Because of this, it can lead to a lot of problems. Therefore, as students, you should first watch and investigate thoroughly. Then, second, even after that, if some unhealthy things happen, you have the liberty to reject them.
They may even have received tantric empowerments from this teacher. But then they find they were wrong. They see many flaws in this teacher and discover many serious mistakes he or she has made. They find that this teacher does not really suit them. Their minds are uneasy regarding this person and they are filled with doubts and possibly regret.
What to do in such a circumstance? The mistake, of course, is that originally the disciples did not examine this teacher very carefully before committing themselves to him or her. But this is something of the past that has already happened. No one can change that. In the future, of course, they must examine any potential guru much more thoroughly. But, as for what to do now in this particular situation with this particular guru, it is not productive or helpful to continue investigating and scrutinizing him or her in terms of suspicions or doubts.
Rather, as The Kalachakra Tantra recommends, it is best to keep a respectful distance. They should just forget about him or her and not have anything further to do with this person. It is not healthy, of course, for disciples to deny serious ethical flaws in their guru, if they are in fact true, or his or her involvement in Buddhist power-politics, if this is the case.