Nirvana

[jonesboy]

The Sanskrit word guru, "master," that is to say, a spiritual teacher and guide who acts as a catalyst for the spiritual development, transformation, formation, and awakening of the disciple, is translated into Tibetan as bla-ma. This word is interpreted by tradition to mean bla, "superior," and ma, "one who is." Or again, it may be interpreted as bla, "soul," and ma, "mother," because the Lama is like a mother to the soul of the disciple, nurturing this soul and guiding it to liberation and enlightenment. In the Vajrayana it is said that the Guru, or master, is even more important than the Buddha because there is no liberation or enlightenment without the direct introduction given by the Guru. In fact, there would be no Buddhas at all if there were no Gurus. Furthermore, the historical Buddha lived long ago and is not visible today, whereas it is the Guru who actually transmits Dharma to the disciple in the present. For this reason, the practitioner on the spiritual path first pays respect to the Guru before anyone one else.

The Tibetan word for doing homage (phyag 'tshal) is also the word indicating the offering of a prostration to a superior authority. In terms of approaching the Dharma, the best way of paying homage to the master is to possess and cultivate the correct view and to continue in that view, integrating it into whatever practice one does, as well as into the activities of everyday life. Here the view referred to is Dzogchen and no lesser view. But "the view" (lta-ba) is not just some sectarian viewpoint arrived at by way of reasoning and analysis. An ordinary view may easily be altered or even abandoned because of some new argument or source of information. Rather, as we have pointed out previously, it is "a way of seeing" (lta-ba). In terms of Dzogchen, it is a way of seeing with naked Awareness (rig-pa gcer mthong), where one's vision is unobstructed and unobscured by conceptual constructions fabricated by the mind. In Samsara our vision in space has become distorted and warped because of the weighty presence of past karma.' Thus, cultivating the view of Dzogchen represents resents the best service to the Guru. The next best method is to practice the generation process and the perfection process belonging to the tantric method of transformation, where one visualizes the meditation deity and recognizes that this manifestation is identical in its essence with one's own Root Guru. The next best method of paying homage to the Guru is to come into his presence and offer him money and service.

In both the root text and the author's auto-commentary, the author pays homage to his Root Guru (rtsa-ba'i bla-ma), whose kindness and compassion toward him are unequaled. Traditionally, three kinds of Gurus are distinguished. First there are those masters from whom one has received teachings and who has given one guidance along the path. They are known as 'dren-pa'i bla-ma, "masters who provide guidance." One may have many of these masters throughout out one's lifetime. In one way or another, to a greater or to a lesser extent, drawing on their own knowledge and experience, they have pointed out the way to the disciple and have given him or her advice and encouragement along the path. But it is only the disciple who can walk that path. The master cannot do this for the disciple, no matter how great his or her knowledge and power. As Buddha Shakyamuni himself said, "I can but show you the way. You yourself must walk the path."

Then there are the various Gurus in the lineages of transmissions (brgyud-pa'i bla-ma) one has received in this present life. These lineages extend back in time over generations of masters and disciples to the original source of enlightenment. These lineages of transmission (brgyud-pa) are like high-tension electric wires strung across pylons spanning the countryside, bringing electric power to many distant cities from a single hydroelectric generating plant located in the mountains. In the same way, these lineages of transmission bring the blessings of spiritual power and inspiration from the original transcendent source, the Buddha, or from another enlightened being who manifested in the time of the beginning, to all disciples living in the present day who follow the teachings.

Finally, there is the Root Guru, who is that master or masters, whether male or female, bestowing upon the disciple the most important portant empowerments or initiations (dbang) which ripen one's stream of consciousness (rgyud smin), and the most essential explanations, which liberate one's mind (sems grol). More than anyone else, it is this Root Guru who is the guide indicating the way and who acts as the catalyst in the alchemical process of the spiritual awakening of the disciple. In this regard, the Root Guru referred to in the text is Jigmed Gyalwe Nyugu ('Jigs-med rgyal-ba'i myu-gu), the Root Guru of Patrul Rinpoche.

Moreover, the Root Guru has three aspects: outer, inner, and secret. cret. The Outer Guru (phyi'i bla-ma) is that master who, in his or her physical presence, gives the individual practitioner teaching and introduces troduces one to the nature of one's own mind. The Inner Guru (nang gi bla-ma) is one's own personal meditation deity with whom one identifies oneself in any practice and also upon awakening from sleep in the morning. The deity is felt to reside always in one's heart or always to be seated above the crown of one's head. The Secret Guru (gsang-ba'i bla-ma) is Samantabhadra (Kun to bzang-po), the Primordial dial Buddha (Skt. Adibuddha), who is in reality one's own primordially dially enlightened state, one's inherent Buddha-nature. Thus, in doing homage to the Guru and in making prostrations before him or her, we are not paying homage to some external authority or to some God outside of ourselves; but rather we are recognizing and acknowledging our own inherent Buddhahood which has been there from the very beginning at the very core of our being. And this is our True Guru.

According to the Sutra system, the entrance to the spiritual path is marked by taking refuge in the Three jewels, that is, the Buddha, the teacher, the Dharma, the teaching, and the Sangha, the community of practitioners who follow the teaching. To these Three Jewels, the Tantra adds a fourth refuge: the Guru. In terms of Tantra and Dzogchen, the Guru represents the manifest embodiment of all of the Three Jewels, so that by taking refuge in the Guru, all refuges are simultaneously realized.

The way in which the practitioner maintains and develops a direct connection with the Guru (bla-ma), who is the source of transmission by way of empowerment and teaching, is the practice of Guru Yoga (bla-ma'i rnal-'byor). This term means the unification of Body, Speech, and Mind (lus ngag yid) with the state of the body, speech, and mind (sku gsung thugs) of the master. From the viewpoint of Dzogchen, no matter what practice one does, one must link that practice with Guru Yoga. In this way, the transmissions that we have received, including the introduction to our own Primordial State, are maintained and enhanced. In this way, the Root Guru and the Lineage Gurus remain inseparably connected with our own mind, infusing our stream of consciousness with their blessings of inspiration and knowledge. Among all practices found in Tantra and Dzogchen, that of Guru Yoga is the most important and essential. And when we practice Guru Yoga properly, according to our author, we thereby unify our view, meditation, and conduct.


From "Golden Letters, the Three Statements of Garab Dorje"

[jonesboy]

I posted the above so that one can understand the role of a teacher and transmission within Buddhism and why the go it alone is a very hard path.

[sky]

Originally Posted by jonesboy

Is it an insult if he believes it to be true?

What do they say about spreading false dhrama?

Drama with a ' h ' would be false

[sky]

Originally Posted by jonesboy

I posted the above so that one can understand the role of a teacher and transmission within Buddhism and why the go it alone is a very hard path.

Could be for some, not for all....

[sky]

' because the Lama is like a mother to the soul of the disciple, nurturing this soul and guiding it to liberation ' ....this Lama should be taught himself before he teaches others, SOUL...

Originally Posted by jonesboy

I posted the above so that one can understand the role of a teacher and transmission within Buddhism and why the go it alone is a very hard path.

[RyanWind]

Originally Posted by jonesboy

I posted the above so that one can understand the role of a teacher and transmission within Buddhism and why the go it alone is a very hard path.

Are you arguing with Bodhidharma about if everybody needs a teacher to become self-realized? If you are, I don't think he will respond lol. I would not say it is "hard." Rare is a better word if you want to say something like that. It is rare for anybody to become completely and permanently in the state of self realization. Teacher or no teacher, it is rare.

I don't understand your conceptual statements of absolutes. For example, what is this concept of "going it alone" in your mind? There is no such thing unless you live in a cave alone from birth to death. Everyone interacts with thousands of people during their lifetime. This interaction can be through person to person encounters or on the internet or from books, or videos, movies etc. Parents are pretty good evidence nobody "goes it alone." "Going it alone" is a conceptual fantasy. Our parents are our first teachers and we learn as babies and children from every human we encounter. If some human actually "went at it alone" they would probably die. So yes "going it alone" is a very hard path. I would say there is no such thing as "going it alone" and it is an absurd concept presented to try to argue with somebody.

I don't think I define the word "teacher" like you do but I certainly believe in the existence and purpose of "teachers." I have had a lot of teachers. Everything teaches me. Like I said, our parents are our first teachers. Buddhas father the king taught him a lot. You teach me things because I can observe things like habitual thought, reactionary thought, defensive thought etc. in others like you and this allows me to recognize these things in myself.

I have had a lot of "spiritual" teachers. I would say their written words, (books) or talks (videos) are the primary way I have interacted with them. Most of the "spiritual" teachers I have known in person turned out to be frauds. Egotistical fake sociopaths with a lot of naive followers. But then actually, everyone is a "spiritual" teacher if we learn something spiritual from them or recognize more of our true nature through our interacting with them. Some of the worse human beings can be our greatest spiritual teachers if we learn something important through them.

Did you notice Bodhidharma said one who understands Buddha does not need a teacher? Do you realize this means the person who doesn't need a teacher according to Bodhidharma knows what Buddha taught? Is following what Buddha taught? Understands Buddhas words?....Understands what the path is? In what way are they "going at it alone?" They are full of the knowledge of Buddha. In no way are they "alone." They are full of knowledge and personal insights about the path.

[jonesboy]

Originally Posted by sky123

' because the Lama is like a mother to the soul of the disciple, nurturing this soul and guiding it to liberation ' ....this Lama should be taught himself before he teaches others, SOUL...

So is your Pure Awareness the same as your mind playing a video game?

If it is not maybe you could share.

[jonesboy]

Originally Posted by sky123

Could be for some, not for all....

If you are following a Buddhist tradition it is for everyone.

Especially for Zen.

[jonesboy]

Originally Posted by RyanWind

Are you arguing with Bodhidharma about if everybody needs a teacher to become self-realized? If you are, I don't think he will respond lol. I would not say it is "hard." Rare is a better word if you want to say something like that. It is rare for anybody to become completely and permanently in the state of self realization. Teacher or no teacher, it is rare.

I don't understand your conceptual statements of absolutes. For example, what is this concept of "going it alone" in your mind? There is no such thing unless you live in a cave alone from birth to death. Everyone interacts with thousands of people during their lifetime. This interaction can be through person to person encounters or on the internet or from books, or videos, movies etc. Parents are pretty good evidence nobody "goes it alone." "Going it alone" is a conceptual fantasy. Our parents are our first teachers and we learn as babies and children from every human we encounter. If some human actually "went at it alone" they would probably die. So yes "going it alone" is a very hard path. I would say there is no such thing as "going it alone" and it is an absurd concept presented to try to argue with somebody.

I don't think I define the word "teacher" like you do but I certainly believe in the existence and purpose of "teachers." I have had a lot of teachers. Everything teaches me. Like I said, our parents are our first teachers. Buddhas father the king taught him a lot. You teach me things because I can observe things like habitual thought, reactionary thought, defensive thought etc. in others like you and this allows me to recognize these things in myself.

I have had a lot of "spiritual" teachers. I would say their written words, (books) or talks (videos) are the primary way I have interacted with them. Most of the "spiritual" teachers I have known in person turned out to be frauds. Egotistical fake sociopaths with a lot of naive followers. But then actually, everyone is a "spiritual" teacher if we learn something spiritual from them or recognize more of our true nature through our interacting with them. Some of the worse human beings can be our greatest spiritual teachers if we learn something important through them.

Did you notice Bodhidharma said one who understands Buddha does not need a teacher? Do you realize this means the person who doesn't need a teacher according to Bodhidharma knows what Buddha taught? Is following what Buddha taught? Understands Buddhas words?....Understands what the path is? In what way are they "going at it alone?" They are full of the knowledge of Buddha. In no way are they "alone." They are full of knowledge and personal insights about the path.

Ryan,

The fact that you think no thoughts is easy to do and is like playing a video games shows very simply you have not the intellicual understanding nor direct experience of it.

Bodhidharma was a guru who transmitted teachings. He was a Buddha.

[sky]

Originally Posted by jonesboy

So is your Pure Awareness the same as your mind playing a video game?

If it is not maybe you could share.

I love the way you twist posts around, I was pointing to your lama and the SOUL, no soul in Buddhism