Friday 24 September 2010
Taking and cherishing others opens us to abuse?
This is an obstacle to spiritual progress. The reason why it is written as an obstacle to the tradition is because we blame our external environment for this obstacle. No matter who we live with we will have problems with this deluded doubt. If we become unhappy with a non buddhist friend thinking they are taking advantage of our new good nature, this does not damage our faith in Buddhism. But if we develop the same problem whilst living in a spiritual community we may conclude that the sangha is at fault. If we believe that non Buddhists also will also do this though, is this not a sign in truth that it is not all the living beings in the world who need to change? We simply need to overcome this obstacle because until we do we wont be able to see cherishing others as plausible. Blaming the sangha simply damaging our chance to have spiritual friends because if the sangha were to vanish this problem would remain. This shows that the sangha is not the cause.
Is spiritual practice supposed to be always comfortable?
What do we achieve if we run away or reject all hardships? We need to check what an authentic spiritual path will entail. If we study and discuss interesting topics and spend some time in a caring community, enjoying having many people friendly towards us - this is comfortable. But it is not the spiritual path. We can enjoy these comforts for many years and maintain a spiritual identity for these benefits. We can provide good intelligent spiritual discussions saying correct answers and points and appear to be fully engaged.
However if we want to engage in spiritual practice from the heart, we will be at out own pace, challenging ourself. There are various topics one comes to terms with when one trains in Buddhas teachings with deep faith.
During authentic practice one gains convicion in the existance of the lower realms. We need to ask ourselves how comfortable will we be knowing that beings who we come to regard as our mothers are experiencing hell realms. We need to ask this in our heart. If we fully engage in these realizations will we not be subject to a great internal challenge?
If we say that inducing fear, throwing oneself at a teacher and becoming intensely devoted and faithful is bad religion, are we not invalidating the core of the Buddhas teaching? We would have to reject the lower realms, death meditation, refuge practice and even meditation on emptiness as this can invoke fear and desperate tugging of our teachers robes.
Other topics such as facing our fear of death are not a walk in the park. When we feel we are falling from a building in dreams we experience terror. This is our current experience when we face death. We have to change on a deep level to overcome this response. How can it be that completely reversing all our normal ways of thinking is going to be a problem free proccess? We are talking about the most radical transformation of ourselves possible.
Our normal response is to blame others when anything goes wrong. This is human nature and we all do it. So who are we going to blame when this mental transformation proccess does not go smoothly?
However if we want to engage in spiritual practice from the heart, we will be at out own pace, challenging ourself. There are various topics one comes to terms with when one trains in Buddhas teachings with deep faith.
During authentic practice one gains convicion in the existance of the lower realms. We need to ask ourselves how comfortable will we be knowing that beings who we come to regard as our mothers are experiencing hell realms. We need to ask this in our heart. If we fully engage in these realizations will we not be subject to a great internal challenge?
If we say that inducing fear, throwing oneself at a teacher and becoming intensely devoted and faithful is bad religion, are we not invalidating the core of the Buddhas teaching? We would have to reject the lower realms, death meditation, refuge practice and even meditation on emptiness as this can invoke fear and desperate tugging of our teachers robes.
Other topics such as facing our fear of death are not a walk in the park. When we feel we are falling from a building in dreams we experience terror. This is our current experience when we face death. We have to change on a deep level to overcome this response. How can it be that completely reversing all our normal ways of thinking is going to be a problem free proccess? We are talking about the most radical transformation of ourselves possible.
Our normal response is to blame others when anything goes wrong. This is human nature and we all do it. So who are we going to blame when this mental transformation proccess does not go smoothly?
Wednesday 15 September 2010
Thinking that Buddhists lack motivation and are denying themselves
What does it mean to be overcoming the ego? Does it mean we lose our motivation? When we subdue a powerful motivating force and replace it with an intellectual new idea this new motivation is obviously going to be very unfamiliar and lacking in potency of our previous driving force. So necessarily we will at first appear less motivated and dynamic.
We can see that if someone asks a person to do something where there is a big reward for the ego, that person finds energy that they didnt even know they had! Even someone who has been slow and lifeless for years can surprise everyone by suddenly moving with incredible speed!
When there is no reward for the ego most people will refuse to do anything. If an act of altruism rewards the ego people feel more motivated. Always general program students straight away raise their concerns that without the primal force of the ego, they will become bored and unmotivated.
Therefore at the beginning when you meet Buddhist who is not following the desires of the ego but instead trying to think of others getting the reward, of course when you ask them to do something they might appear reluctant. This is a sign in reality that they are not relying upon their old way of thinking.
They cannot develop the motivation to help you:
- so that you will be their friend
- so that they can develop a sense of achievement or congratulate themselves
- so that they will develop a reputation in a social circle and impress people
- so that you will help them later on/owe them one/return the favour
- to get into your good books
These are ego motivations. The motivation they are trying to generate is in its early stages. It is a motivation for no personal reward or benefit. But it is not powerful because they are training in it. Therefore it is not a fault that they cannot muster the same level of enthusiasm for helping others that comes when seeking personal reward. They havent mastered no reward motivations. But it is a great quest and so we should respect that they are trying their best and allow them the liberty to strive for these things without judgement. Because if they do succeed eventually it will be a great achievement.
In summary it is incorrect to say that people are not sincere about cherishing others because they appear less fired up. The fire is usually delusion or ego. If the fire is tamed this is a sign of a genuine wish to change.
We can see that if someone asks a person to do something where there is a big reward for the ego, that person finds energy that they didnt even know they had! Even someone who has been slow and lifeless for years can surprise everyone by suddenly moving with incredible speed!
When there is no reward for the ego most people will refuse to do anything. If an act of altruism rewards the ego people feel more motivated. Always general program students straight away raise their concerns that without the primal force of the ego, they will become bored and unmotivated.
Therefore at the beginning when you meet Buddhist who is not following the desires of the ego but instead trying to think of others getting the reward, of course when you ask them to do something they might appear reluctant. This is a sign in reality that they are not relying upon their old way of thinking.
They cannot develop the motivation to help you:
- so that you will be their friend
- so that they can develop a sense of achievement or congratulate themselves
- so that they will develop a reputation in a social circle and impress people
- so that you will help them later on/owe them one/return the favour
- to get into your good books
These are ego motivations. The motivation they are trying to generate is in its early stages. It is a motivation for no personal reward or benefit. But it is not powerful because they are training in it. Therefore it is not a fault that they cannot muster the same level of enthusiasm for helping others that comes when seeking personal reward. They havent mastered no reward motivations. But it is a great quest and so we should respect that they are trying their best and allow them the liberty to strive for these things without judgement. Because if they do succeed eventually it will be a great achievement.
In summary it is incorrect to say that people are not sincere about cherishing others because they appear less fired up. The fire is usually delusion or ego. If the fire is tamed this is a sign of a genuine wish to change.
Doubts about Dharma Protector practice
These doubts arise when we think that we are to accept all the conditions that arise seeing them as divine signs. With this attitude we conclude that as soon as someone asks us to do something, because we prayed for Buddha to arrange our conditions, that this is a sign and we must do this job. We then say yes to everything, end up in all sorts of difficulty, and then blame our Dharma Protector saying 'Why did you make all this happen?'
A great illustration of the illogical this behaviour is can be seen by watching the movie The Yes Man starring Jim Carey
This is a classic example of the important challenges to understanding reality correctly presented in Buddhas teachings on ultimate view. We can study the example of the Chittamatrin school who believe that everything is mind only. We know that when analysing dreams we regard everything as 'signs' because we know that all the objects are soley creations of the mind. However when inside the dream we do not take a passive position because at that time we do not believe the objects to be created by mind nor as created by Buddha to teach us some specific lesson.
This is an intellectual view we develop when awake. There are many spiritual followers of different religions who do this. They regard everything from a person knocking on their door to the number that comes when a dice is throw as determined and created by their deity. This direction leads to throwing dough balls, dice, divinations etc and is not the path of our tradition. The seeking of magical signs is a craving for excitement and arises if we feel we need a boost to energise our spiritual practice. It leads to many incorrect understandings where we conclude that people exist to feed our spiritual life. We cannot develop a genuine love for others if we are still thinking that people are tools and need them to be magicians for our entertainment.
A great illustration of the illogical this behaviour is can be seen by watching the movie The Yes Man starring Jim Carey
This is a classic example of the important challenges to understanding reality correctly presented in Buddhas teachings on ultimate view. We can study the example of the Chittamatrin school who believe that everything is mind only. We know that when analysing dreams we regard everything as 'signs' because we know that all the objects are soley creations of the mind. However when inside the dream we do not take a passive position because at that time we do not believe the objects to be created by mind nor as created by Buddha to teach us some specific lesson.
This is an intellectual view we develop when awake. There are many spiritual followers of different religions who do this. They regard everything from a person knocking on their door to the number that comes when a dice is throw as determined and created by their deity. This direction leads to throwing dough balls, dice, divinations etc and is not the path of our tradition. The seeking of magical signs is a craving for excitement and arises if we feel we need a boost to energise our spiritual practice. It leads to many incorrect understandings where we conclude that people exist to feed our spiritual life. We cannot develop a genuine love for others if we are still thinking that people are tools and need them to be magicians for our entertainment.
Friday 10 September 2010
Thinking that Buddhists are less moral/caring than non Buddhists
The story of the good samaritan illustrates this obstacle. At some point in our life we are metaphorically like a man fallen at the side of a road. Perhaps our car is broken down or we become seriously ill. At such times we look to see who walks by and who asks us if we are ok.
Then we begin deluded doubts towards the people who walked past seeing them as bad Buddhists. We then start thinking that Buddhists are less moral/caring than non Buddhists. What is the answer to this?
We need to ask ourselves - How many non Buddhists would walk by? And how many Buddhists would?
The fact is the ratio is much improved and it is unreasonable to not only expect everyone to be perfect but to demand that people who have been working very hard to take on these extra tasks. Buddhists are not perfect. But they are here and trying to improve. Why do we demand so much of them? Why are we so judgemental of them?
If we told a worldly person that they have to be perfect and serve our every need they would tell us we are an idiot, yet this is our attitude towards senior Buddhists and senior followers of other religions.
We say things such as -
You are training in compassion therefore sit and listen to my problems its your job!
You are training in patience so I will test your patience and will judge your level of attainment by your reaction!
You are training in equanimity so you must treat me as equal to your best friend!
You are training in forsaking worldly desires therefore you must give me everything for free!
You are training in love so why are you not making me feel welcome, smiling at me, talking to me and so forth!?
You are training in happiness so why do you not smile more!?
In this way as soon as someone tries to lead a spiritual life they become subject to a tirade of criticisms. We need to support people who are trying to improve not attack them. Even if they are not doing a very good job they are trying. Why is this not good enough? Why do they have to be perfect?
This is the human way. To attack anyone who stands as a representative of good saying - You are not doing it properly or correctly. We can see it throughout history. When this mind is fully developed it turns into imprisoning religious people and torturing them to 'break them down' or 'test their level of accomplishment'.
This is ultimately what happened in the story of Jesus. Because he claimed to be a moral person and people following him claimed he had miracle powers as well as being the son of God, those who sought to disprove all this took him and tried to put him in a position where he could only free himself by revealing his powers and if he did not reveal his powers those leaders sought to claim he had no powers. They also tried to break him so that he would forsake his faith. Why? Because if he gave up they can then say that the path/religion doesnt work and then in proving it justify their own choices of lifestyle.
We can see also the witchcraft trials, trying to force people to show magical powers by making it so only magic could prevent death. Through this showing that magic doesnt work and to attack those who do anything unusual. It is a way of enforcing conformity to ordinary lifestyles.
We can also read the story of Shariputra how he was cornered by a demon who told him he wished for him to cut off his hand. Why do we try to corner spiritual people and attempt to make them look foolish?
Then we begin deluded doubts towards the people who walked past seeing them as bad Buddhists. We then start thinking that Buddhists are less moral/caring than non Buddhists. What is the answer to this?
We need to ask ourselves - How many non Buddhists would walk by? And how many Buddhists would?
The fact is the ratio is much improved and it is unreasonable to not only expect everyone to be perfect but to demand that people who have been working very hard to take on these extra tasks. Buddhists are not perfect. But they are here and trying to improve. Why do we demand so much of them? Why are we so judgemental of them?
If we told a worldly person that they have to be perfect and serve our every need they would tell us we are an idiot, yet this is our attitude towards senior Buddhists and senior followers of other religions.
We say things such as -
You are training in compassion therefore sit and listen to my problems its your job!
You are training in patience so I will test your patience and will judge your level of attainment by your reaction!
You are training in equanimity so you must treat me as equal to your best friend!
You are training in forsaking worldly desires therefore you must give me everything for free!
You are training in love so why are you not making me feel welcome, smiling at me, talking to me and so forth!?
You are training in happiness so why do you not smile more!?
In this way as soon as someone tries to lead a spiritual life they become subject to a tirade of criticisms. We need to support people who are trying to improve not attack them. Even if they are not doing a very good job they are trying. Why is this not good enough? Why do they have to be perfect?
This is the human way. To attack anyone who stands as a representative of good saying - You are not doing it properly or correctly. We can see it throughout history. When this mind is fully developed it turns into imprisoning religious people and torturing them to 'break them down' or 'test their level of accomplishment'.
This is ultimately what happened in the story of Jesus. Because he claimed to be a moral person and people following him claimed he had miracle powers as well as being the son of God, those who sought to disprove all this took him and tried to put him in a position where he could only free himself by revealing his powers and if he did not reveal his powers those leaders sought to claim he had no powers. They also tried to break him so that he would forsake his faith. Why? Because if he gave up they can then say that the path/religion doesnt work and then in proving it justify their own choices of lifestyle.
We can see also the witchcraft trials, trying to force people to show magical powers by making it so only magic could prevent death. Through this showing that magic doesnt work and to attack those who do anything unusual. It is a way of enforcing conformity to ordinary lifestyles.
We can also read the story of Shariputra how he was cornered by a demon who told him he wished for him to cut off his hand. Why do we try to corner spiritual people and attempt to make them look foolish?
Wednesday 8 September 2010
Pacifying Deluded Doubts
There are so many deluded doubts so all ideas are welcome
Thinking that Buddhism is a cult - here we analyse definition of religious abuse and traditional Buddhism
Thinking that Buddhists are less moral/caring than non Buddhists - here we can see the story of the good samaritian
Thinking studying one teacher is sectarian - here we look at traditional Buddhism to check
Thinking that our traditions can avoid human problems - Here we can see an amazing range of similar situations in the Catholic Church in this documentary about the Pope
Doubts about Dharma Protector practice - How our circumstances are not secret commands
Doubts about Guru Devotion practice
Thinking that Buddhists lack motivation and are denying themselves
Doubts about the focus on fundraising and work - thinking Modern Buddhism pressurises to give wealth and work.
Doubts observing the differences between senior Buddhists and new people
Thinking that Buddhism is a cult - here we analyse definition of religious abuse and traditional Buddhism
Thinking that Buddhists are less moral/caring than non Buddhists - here we can see the story of the good samaritian
Thinking studying one teacher is sectarian - here we look at traditional Buddhism to check
Thinking that our traditions can avoid human problems - Here we can see an amazing range of similar situations in the Catholic Church in this documentary about the Pope
Doubts about Dharma Protector practice - How our circumstances are not secret commands
Doubts about Guru Devotion practice
Thinking that Buddhists lack motivation and are denying themselves
Doubts about the focus on fundraising and work - thinking Modern Buddhism pressurises to give wealth and work.
Doubts observing the differences between senior Buddhists and new people
Monday 6 September 2010
who can the worldly accept
could they accept Milarepa? What would happen to him in the modern world?
Many traditional Buddhist ways are no long acceptable? Therefore of course people are going to find many things unacceptable. People in our society are publically hounded and ridiculed. Noone is spared, look at what happened to Lady Diana. She spent near the end of her life touring minefields whilst being mocked and then killed. Anyone who is religious is detested before they even have a chance to introduce themselves let alone explain what their religion is.
Many traditional Buddhist ways are no long acceptable? Therefore of course people are going to find many things unacceptable. People in our society are publically hounded and ridiculed. Noone is spared, look at what happened to Lady Diana. She spent near the end of her life touring minefields whilst being mocked and then killed. Anyone who is religious is detested before they even have a chance to introduce themselves let alone explain what their religion is.
Why do we study one teacher?
Why do we study under one teacher?
We can see Milarepas story. When Marpa would not give a discourse Milarepa went to another teacher. However with this teacher he could not gain any experiences.
Is this saying that this teacher Lama Ngokpa was not teaching correctly? NO. He was a perfect teacher. The issue is that Milarepa had given his heart to another teacher. Because he had bonded deeply with this teacher the bond could not develop with another teacher.
The first time you fall in love is always an experience you cannot get a second or third time. There is always one person in your life you develop a deep bond with one that you cannot feel for others. But then there is the question of Atisha and Je Tsongkhapa who had many many teachers. Atisha had a deep bond with Tara. He didnt ask many people for advice he always asked Tara.
For some people it works to have one teacher for some people many. So what is the answer?
We can see Milarepas story. When Marpa would not give a discourse Milarepa went to another teacher. However with this teacher he could not gain any experiences.
Is this saying that this teacher Lama Ngokpa was not teaching correctly? NO. He was a perfect teacher. The issue is that Milarepa had given his heart to another teacher. Because he had bonded deeply with this teacher the bond could not develop with another teacher.
The first time you fall in love is always an experience you cannot get a second or third time. There is always one person in your life you develop a deep bond with one that you cannot feel for others. But then there is the question of Atisha and Je Tsongkhapa who had many many teachers. Atisha had a deep bond with Tara. He didnt ask many people for advice he always asked Tara.
For some people it works to have one teacher for some people many. So what is the answer?
7) There are records, books, news articles, or television programs that document the abuses of the group/leader.
Biography of Milarepa
Biography of Naropa
Biography of Marpa
Biography of Tilopa
According to Rick Ross Buddhism is a cult. I say it is authentic spiritual practice. What are we to do about this quandry in our modern world?
We have a great sense of romance about ancient Buddhist masters and it is often our admiration of their stories that drew us towards Buddhism. One movie that depicts this well is http://en.wikipedia.org/wiki/Spring,_Summer,_Fall,_Winter..._and_Spring
There are excerpts on youtube but in Korean but the story is clear
The beginning of the story is where he is told if one creature has died he will carry the stone in his heart forever.
Later he runs away with a girl and is told by his master that lust leads to the wish to possess and from that deeds such as murder. He returns distraught having killed his wife out of jealousy
His master finds him trying to suffocate for suicide and and subjects him to gruelling purification and he carves the Prajnaparamita Sutra to purify.
We have to decide if we admire these stories or not. We admire a path of hardship and then cannot endure the slightest difficulty. Was the young boy abused? Making him walk with a rock, reducing him to tears, then as a man having him walk with a rock as well as beating him with a stick?
Did not many of the great masters of Buddhism including Buddha himself have people or groups of people campaigning against them?
Devadattas campaign against Buddha
People are said to have made trouble for Marpas students here
Atisha had the works of King Langdarma to contend with and many false teachers challenging him to debate
Troubles of the Panchen Lama
Sakya Pandita and the Mongols
Just because there are difficulties and gossip does not mean that a teacher is inauthentic
Biography of Naropa
Biography of Marpa
Biography of Tilopa
According to Rick Ross Buddhism is a cult. I say it is authentic spiritual practice. What are we to do about this quandry in our modern world?
We have a great sense of romance about ancient Buddhist masters and it is often our admiration of their stories that drew us towards Buddhism. One movie that depicts this well is http://en.wikipedia.org/wiki/Spring,_Summer,_Fall,_Winter..._and_Spring
There are excerpts on youtube but in Korean but the story is clear
The beginning of the story is where he is told if one creature has died he will carry the stone in his heart forever.
Later he runs away with a girl and is told by his master that lust leads to the wish to possess and from that deeds such as murder. He returns distraught having killed his wife out of jealousy
His master finds him trying to suffocate for suicide and and subjects him to gruelling purification and he carves the Prajnaparamita Sutra to purify.
We have to decide if we admire these stories or not. We admire a path of hardship and then cannot endure the slightest difficulty. Was the young boy abused? Making him walk with a rock, reducing him to tears, then as a man having him walk with a rock as well as beating him with a stick?
Did not many of the great masters of Buddhism including Buddha himself have people or groups of people campaigning against them?
Devadattas campaign against Buddha
People are said to have made trouble for Marpas students here
Atisha had the works of King Langdarma to contend with and many false teachers challenging him to debate
Troubles of the Panchen Lama
Sakya Pandita and the Mongols
Just because there are difficulties and gossip does not mean that a teacher is inauthentic
Saturday 4 September 2010
6) Former members often relate the same stories of abuse and reflect a similar pattern of grievances.
Whilst building and demolishing houses for Marpa this became Milarepas situation
If Marpa had 1000 students who he gave such methods there would be 1000 stories of abuse. In our lifetime there have been Tibetan Buddhist Masters who have been very hard with their students. So we need to decide, are we going to disparage these great masters or are we going to allow these sometimes quite outrageous teacher-disciple relationships a place in our society. When is it abuse and when is it qualified practice of Buddhism?
Dagmema came and asked him why he was crying, but Milarepa did not reply. She lifted up his chin and said: Don't cry; you will get the Dharma teaching. Milarepa finally told her his real feelings: You are kind to me as a mother. And in order to obtain the precious Dharma, I must build this house. Yet in building this house my body is becoming nothing but a huge wound. Until now I have worked as hard as I can carrying stones and earth, but it is extremely painful. Dagmema now looked at Milarepa's body which had been covered before, and seeing all his festering, open sores, she cried: You are right. I've never seen such wounds on a human being before. Your situation is even worse than an animal's. A horse only gets saddle sores on its back, but you have them all over your body. I don't understand why Marpa is making you go through all of this.
One day Marpa was giving the initiation of Chakrasamvara (Demchok). Many of his students had come and brought wonderful offerings. Milarepa also went and happily joined the crowd. But Marpa looked at him and said, What do you have to offer? Milarepa replied, Well, I've been building this house and that's my offering. Marpa admonished him: You're building this house but it's not finished. It's a finished house that you must offer. And he chased Milarepa away, but Milarepa did not leave immediately even though he'd been told to. He made his request again: Please, let me stay and receive this initiation. Marpa came up to him, cuffed him across the face and tossed him outside. Milarepa went sobbing to Dagmema, who comforted him, Don't worry. Slowly, with time, you will receive the Dharma. Sometime after this initiation, Marpa came to Milarepa. We had a little bit of a set-to the other day. Has your mind not turned against me for this? Milarepa replied, I have committed monstrous negative actions. They are the cause of the bad things that happen to me. My faith in the lama has not changed, not at all.
If Marpa had 1000 students who he gave such methods there would be 1000 stories of abuse. In our lifetime there have been Tibetan Buddhist Masters who have been very hard with their students. So we need to decide, are we going to disparage these great masters or are we going to allow these sometimes quite outrageous teacher-disciple relationships a place in our society. When is it abuse and when is it qualified practice of Buddhism?
Wednesday 1 September 2010
5)There is no legitimate reason to leave, former followers are always wrong in leaving, negative or even evil.
This is an exerpt of Ashvagosha's Fifty verses. We can see this is our lineage and need to ask ourselves, was Ashvagoshas teaching incorrect? What would Rick Ross think? Does the definition of cult allow for Buddhism or do they clash?
This is Ashvagoshas biography showing that this teaching in the Lamrim was also taught in 150 ad. It is not something that developed later on promoted by corrupt teachers seeking attention.
10. Having become the disciple of such a protecting (Guru), should you then despise him from your heart, you will reap continual suffering as if you had disparaged all the Buddhas.
11. If you are so foolish as to despise your Guru, you will contract contagious diseases and those caused by harmful spirits. You will die (a horrible death) caused by demons, plagues or poison.
12. You will be killed by (wicked) kings or fire, by poisonous snakes, water, witches or bandits, by harmful spirits or savages, and then be reborn in a hell.
13. Never disturb your Guru's mind. Should you be foolish and happen to do this, you will surely boil in hell.
14. Whatever fearful hells have been taught, such as Avici, the Hell of Uninterrupted pain, it is clearly explained that those who disparage their Gurus will have to remain there (a very long time).
15. Therefore, exert yourself wholeheartedly never to belittle your Tantric Master who makes no display of his great wisdom and virtues.
16. If from a lack of awareness you have shown disrespect to your Guru, reverently present an offering to him and seek his forgiveness. Then in the future such harms and plagues will not befall you.
17. It has been taught that for the Guru to whom you have pledged your word of honour (to visualize as one with your meditational deity), you should willingly sacrifice your wife, children and even your life, although these are not (easy) to give away. Is there need to mention your fleeting weath?
22. Therefore, a disciple with the good qualities of compassion, generosity, moral self-control and patience should never regard his Guru and the Buddha Vajradhara as different.
23. If you should never tread even on (your Guru's) shadow, because the fearsome consequences are the same as destroying a stupa, is there need to mention never stepping on or over his shoes or seat, (sitting in his place or riding) his mount?
24. (A disciple) having great sense should obey the words of his Guru joyfully and with enthusiasm. If you lack the knowledge or ability (to do what he says), explain in (polite) words why you cannot (comply).
25. It is from your Guru that powerful attainments, higher rebirth and happiness come. Therefore, make a wholehearted effort never to transgress your Guru's advice.
26. (Guard) your Guru's belongings as you would your own life. Treat even your Guru's beloved (family) with the same (respect you show for him). (Have affectionate regard for) those closely around him as if they were your own dearest kin. Single-mindedly think (in this way) at all times.
27. Never sit on the (same) bed or seat (as your Guru), nor walk ahead of him. (At teachings do not) wear your hair in a top-knot, (a hat, shoes or any weapons). Never touch a seat (before he sits down), or if he happens to sits on the ground. Do not place your hands (proudly) on your hips or wring them (before him).
28. Never sit or recline while your Guru is standing (nor lie while he is sitting). Always be ready to stand up and serve him skillfully in an excellent manner.
29. In the presence of your Guru, never do such things as spit, (cough or sneeze without covering your mouth). Never stretch out your legs when at your seat, nor walk back and forth (without reason before him), and never argue.
30. Never massage or rub your limbs. Do not sing, dance or play musical instruments (for other than religious purposes). And never chatter idly or speak in excess (or too loudly) within the range of (your Guru's) hearing.
31. (When your Guru enters the room) get up from your seat and bow your head slightly. Sit (in his presence) respectfully. At night, at rivers or on dangerous paths, with (your Guru's) permission, you may walk before him.
32. In the direct sight of his Guru, (a disciple) with sense should not (sit) with his body twisted around, nor lean (casually) against pillars and such. Never crack your knuckles, (play with your fingers or clean your nails).
33. When washing (your Guru's) feet or his body, drying, massaging (or shaving) him, precede such actions with (three) prostrations and at their conclusion do the same. Then attend (to yourself) as much as you like.
34. Should you need to address (your Guru) by his name, add the title "Your Presence" after it. To generate respect for him in others, further honorifics may also be used.
35. When asking for your Guru's advice, first announce why you have come. With palms pressed together at your heart, listen to what he tells you, without (letting your mind) wander about. Then (when he has spoken), you should reply, "I shall do exactly as you have said."
36. After doing (what your Guru has told you), report (what has happened) in polite, gentle words. Should you yawn or cough, (clear your throat or laugh in his presence), cover your mouth with your hand.
37. If you wish to receive a certain teaching, request three times with your palms pressed together, while before him on your (right) knee. (Then at his discourse), sit humbly and with respect, wearing appropriate clothing that is neat (and clean, without ornaments, jewelry or cosmetics).
38. Whatever you do to serve (your Guru) or show him respect, should never be done with an arrogant mind. Instead you should be like a newlywed bride, timid, bashful and very subdued.
39. In the presence of (the Guru) who teaches you (the Path), stop acting in a conceited, coquettish manner. As for boasting to others what you have done (for your Guru), examine (your conscience) and discard all such acts.
40. If you are (requested) to perform a consecration, (an initiation into) a mandala, a fire puja or to gather disciples and deliver a discourse, you may not do so if your Guru resides in that area, unless you receive his prior permission.
41. Whatever offerings you receive from performing such rites as (the consecration known as) "Opening the Eyes", you should present all these to your Guru. Once he has taken a token portion, you may use the rest for whatever you like.
42. In the presence of his Guru, a disciple should not act (as a Guru) to his own disciples and they should not act towards him as their Guru. Therefore (before your own Guru), stop (your disciples) from showing you respect such as rising (when you come) and making prostrations.
43. Whenever you make an offering to your Guru, or whenever your Guru presents you with something, a disciple with sense will (present and) receive this, using both hands and with his head slightly bent.
44. Be diligent in all your actions, (alert and) mindful never to forget (your word of honour). If fellow disciples transgress (what is proper) in their behaviour, correct each other in a friendly manner.
45. If because of sickness you are physically (unable) to bow to your Guru and must do what normally would be prohibited, even without (his explicit) permission, there will be no unfortunate consequences if you have a virtuous mind.
46. What need is there to say much more. Do whatever pleases your Guru and avoid doing anything he would not like. Be diligent in both of these.
This is Ashvagoshas biography showing that this teaching in the Lamrim was also taught in 150 ad. It is not something that developed later on promoted by corrupt teachers seeking attention.
10. Having become the disciple of such a protecting (Guru), should you then despise him from your heart, you will reap continual suffering as if you had disparaged all the Buddhas.
11. If you are so foolish as to despise your Guru, you will contract contagious diseases and those caused by harmful spirits. You will die (a horrible death) caused by demons, plagues or poison.
12. You will be killed by (wicked) kings or fire, by poisonous snakes, water, witches or bandits, by harmful spirits or savages, and then be reborn in a hell.
13. Never disturb your Guru's mind. Should you be foolish and happen to do this, you will surely boil in hell.
14. Whatever fearful hells have been taught, such as Avici, the Hell of Uninterrupted pain, it is clearly explained that those who disparage their Gurus will have to remain there (a very long time).
15. Therefore, exert yourself wholeheartedly never to belittle your Tantric Master who makes no display of his great wisdom and virtues.
16. If from a lack of awareness you have shown disrespect to your Guru, reverently present an offering to him and seek his forgiveness. Then in the future such harms and plagues will not befall you.
17. It has been taught that for the Guru to whom you have pledged your word of honour (to visualize as one with your meditational deity), you should willingly sacrifice your wife, children and even your life, although these are not (easy) to give away. Is there need to mention your fleeting weath?
22. Therefore, a disciple with the good qualities of compassion, generosity, moral self-control and patience should never regard his Guru and the Buddha Vajradhara as different.
23. If you should never tread even on (your Guru's) shadow, because the fearsome consequences are the same as destroying a stupa, is there need to mention never stepping on or over his shoes or seat, (sitting in his place or riding) his mount?
24. (A disciple) having great sense should obey the words of his Guru joyfully and with enthusiasm. If you lack the knowledge or ability (to do what he says), explain in (polite) words why you cannot (comply).
25. It is from your Guru that powerful attainments, higher rebirth and happiness come. Therefore, make a wholehearted effort never to transgress your Guru's advice.
26. (Guard) your Guru's belongings as you would your own life. Treat even your Guru's beloved (family) with the same (respect you show for him). (Have affectionate regard for) those closely around him as if they were your own dearest kin. Single-mindedly think (in this way) at all times.
27. Never sit on the (same) bed or seat (as your Guru), nor walk ahead of him. (At teachings do not) wear your hair in a top-knot, (a hat, shoes or any weapons). Never touch a seat (before he sits down), or if he happens to sits on the ground. Do not place your hands (proudly) on your hips or wring them (before him).
28. Never sit or recline while your Guru is standing (nor lie while he is sitting). Always be ready to stand up and serve him skillfully in an excellent manner.
29. In the presence of your Guru, never do such things as spit, (cough or sneeze without covering your mouth). Never stretch out your legs when at your seat, nor walk back and forth (without reason before him), and never argue.
30. Never massage or rub your limbs. Do not sing, dance or play musical instruments (for other than religious purposes). And never chatter idly or speak in excess (or too loudly) within the range of (your Guru's) hearing.
31. (When your Guru enters the room) get up from your seat and bow your head slightly. Sit (in his presence) respectfully. At night, at rivers or on dangerous paths, with (your Guru's) permission, you may walk before him.
32. In the direct sight of his Guru, (a disciple) with sense should not (sit) with his body twisted around, nor lean (casually) against pillars and such. Never crack your knuckles, (play with your fingers or clean your nails).
33. When washing (your Guru's) feet or his body, drying, massaging (or shaving) him, precede such actions with (three) prostrations and at their conclusion do the same. Then attend (to yourself) as much as you like.
34. Should you need to address (your Guru) by his name, add the title "Your Presence" after it. To generate respect for him in others, further honorifics may also be used.
35. When asking for your Guru's advice, first announce why you have come. With palms pressed together at your heart, listen to what he tells you, without (letting your mind) wander about. Then (when he has spoken), you should reply, "I shall do exactly as you have said."
36. After doing (what your Guru has told you), report (what has happened) in polite, gentle words. Should you yawn or cough, (clear your throat or laugh in his presence), cover your mouth with your hand.
37. If you wish to receive a certain teaching, request three times with your palms pressed together, while before him on your (right) knee. (Then at his discourse), sit humbly and with respect, wearing appropriate clothing that is neat (and clean, without ornaments, jewelry or cosmetics).
38. Whatever you do to serve (your Guru) or show him respect, should never be done with an arrogant mind. Instead you should be like a newlywed bride, timid, bashful and very subdued.
39. In the presence of (the Guru) who teaches you (the Path), stop acting in a conceited, coquettish manner. As for boasting to others what you have done (for your Guru), examine (your conscience) and discard all such acts.
40. If you are (requested) to perform a consecration, (an initiation into) a mandala, a fire puja or to gather disciples and deliver a discourse, you may not do so if your Guru resides in that area, unless you receive his prior permission.
41. Whatever offerings you receive from performing such rites as (the consecration known as) "Opening the Eyes", you should present all these to your Guru. Once he has taken a token portion, you may use the rest for whatever you like.
42. In the presence of his Guru, a disciple should not act (as a Guru) to his own disciples and they should not act towards him as their Guru. Therefore (before your own Guru), stop (your disciples) from showing you respect such as rising (when you come) and making prostrations.
43. Whenever you make an offering to your Guru, or whenever your Guru presents you with something, a disciple with sense will (present and) receive this, using both hands and with his head slightly bent.
44. Be diligent in all your actions, (alert and) mindful never to forget (your word of honour). If fellow disciples transgress (what is proper) in their behaviour, correct each other in a friendly manner.
45. If because of sickness you are physically (unable) to bow to your Guru and must do what normally would be prohibited, even without (his explicit) permission, there will be no unfortunate consequences if you have a virtuous mind.
46. What need is there to say much more. Do whatever pleases your Guru and avoid doing anything he would not like. Be diligent in both of these.
8) Followers feel they can never be "good enough".
The following are quotes from the story of Milarepa. The question we need to ask ourselves is this. Is it neccessarily spiritual abuse or is it the lineage and a valid path? Milarepa experienced times of despair not only here but when he was in his cave. Many times he must have thought he was not good enough.
Marpa asked Milarepa to use his magic to destroy people crops and frighten local people Which caused Milarepa distress to which he thought
Whilst building and demolishing houses for Marpa this became Milarepas situation
Summary
________
Therefore the debate here is, when is it spiritual abuse and when is it the spiritual path. Is Rick Ross definition of abuse not taking into account traditional Buddhism? Is Buddhism an easy path? Is it easy to transform yourself completely? Is it wrong for teachers to sometimes be wrathful because they might make students feel this way? Or is it they have become so soft and gentle that we can now walk all over them & disrespect them?
Wishing to leave his texts in a safe place, he put them in Marpa's shrine hall. When Marpa saw them there, he exclaimed: Take those books away right now! They are covered with obscurations. They stink of your negative practices and will pollute all my texts. Remove them immediately from the shrine hall. Milarepa thought: Marpa probably thinks these are my black magic texts and so took them out of the shrine hall.
Marpa asked Milarepa to use his magic to destroy people crops and frighten local people Which caused Milarepa distress to which he thought
Afterwards, thinking about what he had done, Milarepa became depressed and discouraged. In the past he had killed human beings and he now realized that in sending hail he had killed a lot of small sentient beings as well. If I think of the causes and conditions for rebirth in a future life, I have killed many people, and now I have killed small sentient beings as well. I haven't been able to practice the Dharma properly and certainly I'll be born in the hell realms. He went to Marpa and begged him: My negative activity is increasing and certainly in the next life I will be born in a burning hot hell. Please, through your great compassion grant me the teachings of the Dharma.
Whilst building and demolishing houses for Marpa this became Milarepas situation
Dagmema came and asked him why he was crying, but Milarepa did not reply. She lifted up his chin and said: Don't cry; you will get the Dharma teaching. Milarepa finally told her his real feelings: You are kind to me as a mother. And in order to obtain the precious Dharma, I must build this house. Yet in building this house my body is becoming nothing but a huge wound. Until now I have worked as hard as I can carrying stones and earth, but it is extremely painful. Dagmema now looked at Milarepa's body which had been covered before, and seeing all his festering, open sores, she cried: You are right. I've never seen such wounds on a human being before. Your situation is even worse than an animal's. A horse only gets saddle sores on its back, but you have them all over your body. I don't understand why Marpa is making you go through all of this.
One day Marpa was giving the initiation of Chakrasamvara (Demchok). Many of his students had come and brought wonderful offerings. Milarepa also went and happily joined the crowd. But Marpa looked at him and said, What do you have to offer? Milarepa replied, Well, I've been building this house and that's my offering. Marpa admonished him: You're building this house but it's not finished. It's a finished house that you must offer. And he chased Milarepa away, but Milarepa did not leave immediately even though he'd been told to. He made his request again: Please, let me stay and receive this initiation. Marpa came up to him, cuffed him across the face and tossed him outside. Milarepa went sobbing to Dagmema, who comforted him, Don't worry. Slowly, with time, you will receive the Dharma. Sometime after this initiation, Marpa came to Milarepa. We had a little bit of a set-to the other day. Has your mind not turned against me for this? Milarepa replied, I have committed monstrous negative actions. They are the cause of the bad things that happen to me. My faith in the lama has not changed, not at all.
Except for one goat with a bad leg, which he thought wasn't good enough to offer and thus left at home, Lama Ngokpa took everything he had gathered throughout his life as an offering to Marpa. Lama Ngokpa then said to Marpa, I give you power over my body, speech, and mind, and all the wealth that I have. Whatever I possess, I offer to you. The only thing I haven't offered you is one goat with a bad leg. I ask you to give me the special instructions of the Dakinis. Marpa replied, All the other Dharma I know I have given you, but if you want to receive this secret instruction of the Dakinis, you'll have to bring me that goat. Lama Ngokpa himself went back to his house and fetched the goat. It took him one day to return to his house, and then he walked the whole night back with the goat on his shoulders and offered it to Marpa.
Summary
________
Therefore the debate here is, when is it spiritual abuse and when is it the spiritual path. Is Rick Ross definition of abuse not taking into account traditional Buddhism? Is Buddhism an easy path? Is it easy to transform yourself completely? Is it wrong for teachers to sometimes be wrathful because they might make students feel this way? Or is it they have become so soft and gentle that we can now walk all over them & disrespect them?
10) The group/leader is the exclusive means of knowing "truth" or receiving validation, no other process of discovery is really acceptable or credible
MIlarepa sang of the Six deceptions as thus:
He also sang
the 9th chapter of Shantidevas guide says
In his second chapter he says
The Prasangika school throughout all traditions claim that their way is the only way to liberation and mock other schools of thought. All the refuge teachings say that only the Three Jewels can protect us throughout all lineages. Already we can see sarcasm and mocking from both 700 ad Shantideva and Milarepa. Therefore if this is our lineage are we supposed to compromise it? How far does the compromising, and increasing gentleness need to go before the lineage is totally changed and becomes more of a mouse than a fearless snow lion?
Summary
________
Therefore the debate here is, when is it valid Buddhism and when is it teachers competing for disciples? Did Marpa or Tilopa claim to be the only valid teachers. Did they mock other paths or teachers? Did Buddha Shakyamuni challenge gurus of other paths saying his path is the correct path?
Monasteries are like collecting-station for hollow drift.
The priestly life ... is deceptive and illusory to me.
Of such prisons I have no need.
He also sang
How pitiful are sentient beings in Samsara ...
How foolish and sad it is to indulge in killing;
How sad to commit an act that in the end will hurt oneself;
How sad to build a sinful wall of meat, made of one's dying parents' flesh;
How sad to see meat eaten and blood flowing!
the 9th chapter of Shantidevas guide says
40. Hinayananist: Liberation comes from understanding the four noble truths, so what is the point of perceiving emptiness? Madhyamika: Because the scripture states that there is no awakening without this path.
In his second chapter he says
56. If I disregard the council of the Omniscient Physician who removes every pain, shame on me, extremely deluded one that I am!
The Prasangika school throughout all traditions claim that their way is the only way to liberation and mock other schools of thought. All the refuge teachings say that only the Three Jewels can protect us throughout all lineages. Already we can see sarcasm and mocking from both 700 ad Shantideva and Milarepa. Therefore if this is our lineage are we supposed to compromise it? How far does the compromising, and increasing gentleness need to go before the lineage is totally changed and becomes more of a mouse than a fearless snow lion?
Summary
________
Therefore the debate here is, when is it valid Buddhism and when is it teachers competing for disciples? Did Marpa or Tilopa claim to be the only valid teachers. Did they mock other paths or teachers? Did Buddha Shakyamuni challenge gurus of other paths saying his path is the correct path?
Once, when six highly-respected proponents of various non-Buddhist philosophies, [certainly Hindu and Jain, but possibly also Persian, Greek and even Middle-Eastern] having heard of Shakyamuni's teaching, came to contend with him in public debate. It is said that he demonstrated the superiority of his knowledge by emitting and transmuting fire and water.
Story of Naropa
Tilopa sometimes manifested as a yogi by performing yogic deeds and sometimes just seemed to be a simple madman. During all these times Naropa had no conceptual thoughts or doubts about Tilopa's realization.
Developing Naropa's Devotion
Once Naropa received a lot of vegetables from a wedding celebration and he offered them to Tilopa. Tilopa asked for more and so Naropa went again to the wedding reception, thinking that it would please his Guru. In India, it is not the accepted custom to go to a banquet twice in one day, so Naropa stole the whole pot of vegetables and carried it off. The people at the wedding caught him stealing and beat him with sticks and rocks, but Naropa managed to hang onto the pot and bring the vegetables to his guru.
At another time, Tilopa and Naropa encountered a princess sitting in a palyanka (palanquin) on the road. Tilopa said, "Grab the princess and bring her here!" Naropa transformed himself into a Brahmin and, uttering auspicious words, he put flowers on the girl's head. He then grabbed her and fled with her; the servants of the princess however caught up with him, and beat Naropa to the ground until he was like a corpse. Naropa subsequently recovered through the blessings and skillful means of his guru.
Once again, Tilopa and Naropa met someone's wife, this time married to a minister. Tilopa wanted her as his wife and told Naropa to do as he had done previously. Naropa paid her parents the price for a high caste girl and took her off with him. He thought he would offer her to his guru in the morning, but Naropa became very ill and was sick for many days. During this time, his guru recited mantras and Naropa soon recovered fully. At that time, Naropa offered the girl to Tilopa. However, the girl was so attacted to Naropa that she made love-glances at Naropa. Seeing this, Tilopa got very mad and said to the girl: "You don't like me but instead, you like him." He then beat both Naropa and the girl.
Those and many similar deeds were done in order to develop Naropa's faith. During all of these events that Naropa went through, his devotion and faith remained firm and was not shaken even slightly. Not only did it not diminish; in fact his faith and devotion expanded. In this way, Naropa served his guru Tilopa for twelve years and although he went through numerous hardships, Tilopa never even spoke a single good word to him
Summary
________
What would the cult experts say about this sort of behaviour, even beating a girl? Is there a teacher that is always right? Were Tilopa and Marpa always right?
Thus the debate here is, are there teachers who are always right and how do we know if we have met such a teacher or not?
4) Unreasonable fear about the outside world, such as impending catastrophe, evil conspiracies and persecutions.
Again, Milarepa went to gather together earth and rocks to make a house, and slowly the walls of the house were built up. It was such heavy work however, that large sores began to appear on his back. Since he could no longer carry things on his back, he carried them on his hip, but then sores also developed there, and so he carried things on his chest and sores developed there. He was surrounded by sores, and not only that, the water and earth he was carrying to make mortar entered into them and it was very painful for him. Yet he thought, Well, this is the command of my lama and continued his work with diligence and energy. Though he was in such pain Milarepa reflected: I can't really show these sores or speak of these problems to Marpa because he is a very high lama and also he would probably get angry with me. His wife is full of compassion and kindness but if I show them to her, she would probably think I am proud of all the work I've done. With no place to turn, he was filled with despair and weeping in the house. Dagmema came and asked him why he was crying, but Milarepa did not reply. She lifted up his chin and said: Don't cry; you will get the Dharma teaching. Milarepa finally told her his real feelings: You are kind to me as a mother. And in order to obtain the precious Dharma, I must build this house. Yet in building this house my body is becoming nothing but a huge wound. Until now I have worked as hard as I can carrying stones and earth, but it is extremely painful. Dagmema now looked at Milarepa's body which had been covered before, and seeing all his festering, open sores, she cried: You are right. I've never seen such wounds on a human being before. Your situation is even worse than an animal's. A horse only gets saddle sores on its back, but you have them all over your body. I don't understand why Marpa is making you go through all of this.
Firstly Marpa instilled despair and great distress as shown above. This was just the one storey house. In the end he built a nine storey tower! After building the tower he was not allowed to attend a teaching and was going to commit suicide. This is the ultimate painful mind far worse than any fear of the outside world. Milarepa also was told by Marpa to place a storm in a field and developed great fear that because he killed insects he was doomed to hellish existance.
Marpa explains why he did this as follows:
Marpa gathered all students around him and addressed Milarepa. Great Magician, you are my karmically connected son. I knew this from the very beginning. When I was plowing the field, that was my way of going out meet you. (In Tibet, there is the tradition that when someone important comes, you don't wait home, but you go out to meet them. The more important they are, the farther out you meet them.) However, you had killed many people and other sentient beings. In order to purify these negative actions, you had to go through all trials. Eight times you were thrown into despair. All these occasions were to purify negative actions, to make stronger your renunciation of samsara.
We have to ask ourself do these practices still exist in this world? Are they appropriate? Is this method valid? Not according to Rick Ross. Rick Ross's cult definition does not take into account traditional Buddhism and therefore traditional Buddhism is in danger of being branded spiritual abuse. We have all seen movies of oriental masters 'abusing' their disciples, 'controlling', 'enslaving' and everything that is defined as bad religion.
Even in the 7th century fear was greatly instilled as we see from Shantidevas works
Chapter 2 of his Guide says
40. Although lying here on a bed, and relying on relatives, I alone have to bear the feeling of being cut off from my vitality.
41. For a person seized by the messengers of death, what good is a relative, and what good is a friend? At that time merit alone is a protection, and I have not applied myself to it.
42. O Protectors, I, negligent, and unaware of this danger, have acquired many vices out of attachment to this transient life.
43. One completely languishes while being led today to have the limbs of ones body amputated. Parched with thirst, and with pitiable eyes, one sees the world differently.
44. How much more is one overpowered by the horrifying appearances of the Messengers of Death as one is consumed by the fevers of terror, and smeared with a mass of excrement?
45. With distressed glances, I seek protection in the four directions. Which good person will be my protection from this great fear?
46. Seeing the four directions devoid of protection, I return to confusion. What shall I do in that state of great fear?
47. Right now I go for refuge to the Protectors of the world whose power is great, to the Jinas, who strive to protect the world and who eliminate every fear.
48. Likewise, I earnestly go for refuge to the Dharma that is mastered by them and that annihilates the fear of the cycle of existence, and to the assembly of Bodhisattvas as well.
49. Trembling with fear, I offer myself to Samantabhadra, and of my own will I offer myself to Manjughosa.
50. Terrified, I utter a mournful cry to the Protector, Avalokita, whose conduct overflows with compassion, that he may protect me, a sinner.
Summary
________
In Buddhism we fear both a worldly life and impending catastrophy such as death and hellish rebirth
Therefore the debate is, is instilling fear bad religion or traditional authentic Buddhism?
3) No meaningful financial disclosure regarding budget, expenses such as an independently audited financial statement.
Marpa made the following request and when Lama Ngokpa arrived and had brought everything he had come to posses throughout his life bar one item Marpa made the Lama walk back to get that item. It was a lame goat.
Therefore Marpa asked for people to bring all their possessions but he was not a false teacher. How would we view a teacher who asked us to do this nowadays? This is our lineage. Why is it in dispute when we have compromised so many of the methods so as not to be accused of abuse?
In the story of Milarepa and Marpa, Marpa took every type of offering and gold in order to amass wealth. This gold was then used to goto India to offer to Naropa to gain instructions.
Therefore the debate is, when is gathering money and demanding offerings religious abuse and when is it pure Buddhism? Does such a way of life have a place in our modern world or is Marpa now wrong?
About this time a letter arrived for Lama Ngokpa from Marpa. It read: "The house is finally finished and I'm going to have a big celebration in honor of this occasion. Please come with your students and bring whatever you have to offer.
Therefore Marpa asked for people to bring all their possessions but he was not a false teacher. How would we view a teacher who asked us to do this nowadays? This is our lineage. Why is it in dispute when we have compromised so many of the methods so as not to be accused of abuse?
In the story of Milarepa and Marpa, Marpa took every type of offering and gold in order to amass wealth. This gold was then used to goto India to offer to Naropa to gain instructions.
Therefore the debate is, when is gathering money and demanding offerings religious abuse and when is it pure Buddhism? Does such a way of life have a place in our modern world or is Marpa now wrong?
2) No tolerance for questions or critical inquiry
Wishing to leave his texts in a safe place, he put them in Marpa's shrine hall. When Marpa saw them there, he exclaimed: Take those books away right now! They are covered with obscurations. They stink of your negative practices and will pollute all my texts. Remove them immediately from the shrine hall. Milarepa thought: Marpa probably thinks these are my black magic texts and so took them out of the shrine hall.
Marpa asked Milarepa to use his magic to destroy people crops and frighten local people Which caused Milarepa distress to which he thought
Afterwards, thinking about what he had done, Milarepa became depressed and discouraged. In the past he had killed human beings and he now realized that in sending hail he had killed a lot of small sentient beings as well. If I think of the causes and conditions for rebirth in a future life, I have killed many people, and now I have killed small sentient beings as well. I haven't been able to practice the Dharma properly and certainly I'll be born in the hell realms. He went to Marpa and begged him: My negative activity is increasing and certainly in the next life I will be born in a burning hot hell. Please, through your great compassion grant me the teachings of the Dharma.
Whilst building and demolishing houses for Marpa this became Milarepas situation
Dagmema came and asked him why he was crying, but Milarepa did not reply. She lifted up his chin and said: Don't cry; you will get the Dharma teaching. Milarepa finally told her his real feelings: You are kind to me as a mother. And in order to obtain the precious Dharma, I must build this house. Yet in building this house my body is becoming nothing but a huge wound. Until now I have worked as hard as I can carrying stones and earth, but it is extremely painful. Dagmema now looked at Milarepa's body which had been covered before, and seeing all his festering, open sores, she cried: You are right. I've never seen such wounds on a human being before. Your situation is even worse than an animal's. A horse only gets saddle sores on its back, but you have them all over your body. I don't understand why Marpa is making you go through all of this.
One day Marpa was giving the initiation of Chakrasamvara (Demchok). Many of his students had come and brought wonderful offerings. Milarepa also went and happily joined the crowd. But Marpa looked at him and said, What do you have to offer? Milarepa replied, Well, I've been building this house and that's my offering. Marpa admonished him: You're building this house but it's not finished. It's a finished house that you must offer. And he chased Milarepa away, but Milarepa did not leave immediately even though he'd been told to. He made his request again: Please, let me stay and receive this initiation. Marpa came up to him, cuffed him across the face and tossed him outside. Milarepa went sobbing to Dagmema, who comforted him, Don't worry. Slowly, with time, you will receive the Dharma. Sometime after this initiation, Marpa came to Milarepa. We had a little bit of a set-to the other day. Has your mind not turned against me for this? Milarepa replied, I have committed monstrous negative actions. They are the cause of the bad things that happen to me. My faith in the lama has not changed, not at all.
Except for one goat with a bad leg, which he thought wasn't good enough to offer and thus left at home, Lama Ngokpa took everything he had gathered throughout his life as an offering to Marpa. Lama Ngokpa then said to Marpa, I give you power over my body, speech, and mind, and all the wealth that I have. Whatever I possess, I offer to you. The only thing I haven't offered you is one goat with a bad leg. I ask you to give me the special instructions of the Dakinis. Marpa replied, All the other Dharma I know I have given you, but if you want to receive this secret instruction of the Dakinis, you'll have to bring me that goat. Lama Ngokpa himself went back to his house and fetched the goat. It took him one day to return to his house, and then he walked the whole night back with the goat on his shoulders and offered it to Marpa.
Then Marpa said to Milarepa
Although you went through great difficulties, never did you have wrong views, either about Dharma or myself. This is very wonderful: due to this circumstance, in the future your students will be genuine practitioners. They will also have faith and will not generate a negative view. Marpa continued: The view and the practice of Dharma that I teach is extremely important, wondrous, and most unusual, because within the secret Vajrayana, there's a special link between the lama and the student. Whatever happens between the two of them happens in order to develop the qualities of the student. If anger arises, it's not a normal arising of anger. There is a purpose to it. All of the Dharma teachings that I brought back from India at the risk of my life, I will give to you.
Milarepa never questioned Marpa saying his techniques approach or behaviour is subject to criticism. If Marpa wouldnt even tolerate someone not bringing a goat or sneaking into a teaching would HE tolerate questioning or critical inquiry?
Often his response in the story is as such:
Marpa became furious: What! I went to India at the risk of my life to get this Dharma teaching from Naropa.
However, if you think right now you are ready to get the precious Dharma for which I had to accumulate much gold to offer Naropa, and then travel along the hazardous route to India, if you think you are ready to get this now, you are overstepping yourself.
Yet now we complain if we are not allowed to put other books on our shrine and we question everything our teacher does full of doubts & misgivings. Our teacher says we can read other books because he is understands that we 'know better than him'. Marpa never took this approach. Even after doing all this doubting and telling our teacher what to do we are still allowed Dharma teachings and to attend our Chakrasambara initiations. We dont have to even bring offerings. Why is this? Even when all these things are compromised due to our lack of faith & stamina still we are not satisfied.
The debate here is do we abandon the way of Milarepa? Was he subject to religious abuse? When is no tolerance for questions or critical inquiry abuse and when is it the qualified path to enlightenment of Buddhism?
Here is a video about Ganden monastery. This is our lineage. Are they also wrong to forbade questioning the Guru?
1)Absolute authoritarianism without meaningful accountability
In Milarepas story it says
Marpa asked Milarepa to use his magic to destroy people crops and frighten local people Which caused Milarepa distress to which he thought
Whilst building and demolishing houses for Marpa this became Milarepas situation
In this story Marpa indeed has absolute authority. Who is he accountable to? We say that to take money is the sign of a bad teacher but Marpa took everything even the mans last goat!
Then Marpa said to Milarepa
Summary
________
Currently we complain that our teacher wishes for financial assistance from us and a degree of work. Yet Milarepa maintained faith no matter how hard he was worked and how much money and possessions Marpa took. Even his health was destroyed he still held faith. As the story says he did not develop wrong views about the Dharma or Marpa. When even his whole body was ruined with boils and sores Marpa was seemingly heartless not allowing him to attend the Chakrasambara intitiation. Nowadays we claim that there is a lack of gratitude. Where was the gratitude from Marpa? This story is a qualified lineage & pure behaviour. Marpa is absolute authority & would not explain himself or apologise for anything. Therefore the debate is when & why is this a characteristic of bad religion and when is it the path of Buddhism?
Marpa said to him: I am Marpa, so you can make your prostrations now. Milarepa offered his prostrations and said: I am a great sinner who has committed tremendous negative actions. I offer you, however, my body, speech, and mind. Please give me food, clothing, and the teachings of Dharma so that I can attain buddhahood in this very life. Marpa replied: It doesn't really concern me that you have committed all these negative actions. What is important is that you have offered me your body, speech, and mind.
Wishing to leave his texts in a safe place, he put them in Marpa's shrine hall. When Marpa saw them there, he exclaimed: Take those books away right now! They are covered with obscurations. They stink of your negative practices and will pollute all my texts. Remove them immediately from the shrine hall. Milarepa thought: Marpa probably thinks these are my black magic texts and so took them out of the shrine hall.
Marpa asked Milarepa to use his magic to destroy people crops and frighten local people Which caused Milarepa distress to which he thought
Afterwards, thinking about what he had done, Milarepa became depressed and discouraged. In the past he had killed human beings and he now realized that in sending hail he had killed a lot of small sentient beings as well. If I think of the causes and conditions for rebirth in a future life, I have killed many people, and now I have killed small sentient beings as well. I haven't been able to practice the Dharma properly and certainly I'll be born in the hell realms. He went to Marpa and begged him: My negative activity is increasing and certainly in the next life I will be born in a burning hot hell. Please, through your great compassion grant me the teachings of the Dharma.
Whilst building and demolishing houses for Marpa this became Milarepas situation
Dagmema came and asked him why he was crying, but Milarepa did not reply. She lifted up his chin and said: Don't cry; you will get the Dharma teaching. Milarepa finally told her his real feelings: You are kind to me as a mother. And in order to obtain the precious Dharma, I must build this house. Yet in building this house my body is becoming nothing but a huge wound. Until now I have worked as hard as I can carrying stones and earth, but it is extremely painful. Dagmema now looked at Milarepa's body which had been covered before, and seeing all his festering, open sores, she cried: You are right. I've never seen such wounds on a human being before. Your situation is even worse than an animal's. A horse only gets saddle sores on its back, but you have them all over your body. I don't understand why Marpa is making you go through all of this.
One day Marpa was giving the initiation of Chakrasamvara (Demchok). Many of his students had come and brought wonderful offerings. Milarepa also went and happily joined the crowd. But Marpa looked at him and said, What do you have to offer? Milarepa replied, Well, I've been building this house and that's my offering. Marpa admonished him: You're building this house but it's not finished. It's a finished house that you must offer. And he chased Milarepa away, but Milarepa did not leave immediately even though he'd been told to. He made his request again: Please, let me stay and receive this initiation. Marpa came up to him, cuffed him across the face and tossed him outside. Milarepa went sobbing to Dagmema, who comforted him, Don't worry. Slowly, with time, you will receive the Dharma. Sometime after this initiation, Marpa came to Milarepa. We had a little bit of a set-to the other day. Has your mind not turned against me for this? Milarepa replied, I have committed monstrous negative actions. They are the cause of the bad things that happen to me. My faith in the lama has not changed, not at all.
Except for one goat with a bad leg, which he thought wasn't good enough to offer and thus left at home, Lama Ngokpa took everything he had gathered throughout his life as an offering to Marpa. Lama Ngokpa then said to Marpa, I give you power over my body, speech, and mind, and all the wealth that I have. Whatever I possess, I offer to you. The only thing I haven't offered you is one goat with a bad leg. I ask you to give me the special instructions of the Dakinis. Marpa replied, All the other Dharma I know I have given you, but if you want to receive this secret instruction of the Dakinis, you'll have to bring me that goat. Lama Ngokpa himself went back to his house and fetched the goat. It took him one day to return to his house, and then he walked the whole night back with the goat on his shoulders and offered it to Marpa.
In this story Marpa indeed has absolute authority. Who is he accountable to? We say that to take money is the sign of a bad teacher but Marpa took everything even the mans last goat!
Then Marpa said to Milarepa
Although you went through great difficulties, never did you have wrong views, either about Dharma or myself. This is very wonderful: due to this circumstance, in the future your students will be genuine practitioners. They will also have faith and will not generate a negative view. Marpa continued: The view and the practice of Dharma that I teach is extremely important, wondrous, and most unusual, because within the secret Vajrayana, there's a special link between the lama and the student. Whatever happens between the two of them happens in order to develop the qualities of the student. If anger arises, it's not a normal arising of anger. There is a purpose to it. All of the Dharma teachings that I brought back from India at the risk of my life, I will give to you.
Summary
________
Currently we complain that our teacher wishes for financial assistance from us and a degree of work. Yet Milarepa maintained faith no matter how hard he was worked and how much money and possessions Marpa took. Even his health was destroyed he still held faith. As the story says he did not develop wrong views about the Dharma or Marpa. When even his whole body was ruined with boils and sores Marpa was seemingly heartless not allowing him to attend the Chakrasambara intitiation. Nowadays we claim that there is a lack of gratitude. Where was the gratitude from Marpa? This story is a qualified lineage & pure behaviour. Marpa is absolute authority & would not explain himself or apologise for anything. Therefore the debate is when & why is this a characteristic of bad religion and when is it the path of Buddhism?
Refuting that Buddhism is 'cultish'
I am going to place this in pacifying because for some people in the tradition they believe that there is some truth in this and this is of course creating bad feeling within them. Rather than leaving this feeling festering it needs dealing with. We need to actually check, are these problems just normal religious problems or is there more to it?
Rick Ross names the 10 characteristics of a cult as follows. I will go through each offering a exerpt of Milarepas life story.
1)Absolute authoritarianism without meaningful accountability.
2)No tolerance for questions or critical inquiry.
3)No meaningful financial disclosure regarding budget, expenses such as an independently audited financial statement.
4)Unreasonable fear about the outside world, such as impending catastrophe, evil conspiracies and persecutions.
5)There is no legitimate reason to leave, former followers are always wrong in leaving, negative or even evil.
6)Former members often relate the same stories of abuse and reflect a similar pattern of grievances.
7)There are records, books, news articles, or television programs that document the abuses of the group/leader.
8)Followers feel they can never be "good enough".
9)The group/leader is always right.
10)The group/leader is the exclusive means of knowing "truth" or receiving validation, no other process of discovery is really acceptable or credible.
Summary
________
This article is an analysis of the experiences of Milarepa within the context of the definition of Rick Ross. Therefore the debate is based on the lifestory here http://www.samye.org/mila2.htm We need to remove the obstacle that historically Buddhism clashes with these modern Western definitions. Such definitions were written by people who havent studied traditional Buddhism. They therefore did not have the knowledge to ensure that their criterion do not clash with correctly practiced oriental religions. The oriental master beating his student with a stick for example!
I am not saying to accept this way of life. I am saying give people the freedom to choose what they want to do with their lives. Some may want to follow the path of Buddhism. If it not for you fair enough. But to say these methods are to be banned from the world and to campaign for this is to say that Marpa is wrong is it not? If society takes this route it will end with endless disparaging of Buddhism and requests for editing and anyone who follows the path of Marpa will be on television being deemed evil. Our democracy and concept of religious freedom will be in shambles.
Geshe Kelsang Gyatsos advice is to delevop a more gentle teacher student relationship in these modern times. His advice on this is at the following link relying-upon-the-spiritual-guide-in-these-modern-times
Rick Ross names the 10 characteristics of a cult as follows. I will go through each offering a exerpt of Milarepas life story.
1)Absolute authoritarianism without meaningful accountability.
2)No tolerance for questions or critical inquiry.
3)No meaningful financial disclosure regarding budget, expenses such as an independently audited financial statement.
4)Unreasonable fear about the outside world, such as impending catastrophe, evil conspiracies and persecutions.
5)There is no legitimate reason to leave, former followers are always wrong in leaving, negative or even evil.
6)Former members often relate the same stories of abuse and reflect a similar pattern of grievances.
7)There are records, books, news articles, or television programs that document the abuses of the group/leader.
8)Followers feel they can never be "good enough".
9)The group/leader is always right.
10)The group/leader is the exclusive means of knowing "truth" or receiving validation, no other process of discovery is really acceptable or credible.
Summary
________
This article is an analysis of the experiences of Milarepa within the context of the definition of Rick Ross. Therefore the debate is based on the lifestory here http://www.samye.org/mila2.htm We need to remove the obstacle that historically Buddhism clashes with these modern Western definitions. Such definitions were written by people who havent studied traditional Buddhism. They therefore did not have the knowledge to ensure that their criterion do not clash with correctly practiced oriental religions. The oriental master beating his student with a stick for example!
I am not saying to accept this way of life. I am saying give people the freedom to choose what they want to do with their lives. Some may want to follow the path of Buddhism. If it not for you fair enough. But to say these methods are to be banned from the world and to campaign for this is to say that Marpa is wrong is it not? If society takes this route it will end with endless disparaging of Buddhism and requests for editing and anyone who follows the path of Marpa will be on television being deemed evil. Our democracy and concept of religious freedom will be in shambles.
Geshe Kelsang Gyatsos advice is to delevop a more gentle teacher student relationship in these modern times. His advice on this is at the following link relying-upon-the-spiritual-guide-in-these-modern-times
Subscribe to:
Posts (Atom)