內森の精選 【中文字幕】上師與弟子：共同的責任 | 宗薩欽哲仁波切

I regard Buddha as one of the most modern figures India has ever produced Well that's true but then again we also have to consider human beings We simply can't help it—we always adhere to a system We end up following a system or we follow or we get inspired and I don't know but people tend to idolize others That's what humans do We get inspired by someone who says "Don't follow me " and yet they end up with more followers That's just how the human world operates Sometimes it's an exceptionally effective marketing strategy So this is something you should make a note of Then in the context we're discussing tonight the guru we're loosely referring to the term guru we're casually using these days particularly within the Tibetan tradition This concept is unique to tantric or Vajrayana Buddhism I mean of course in the other lineages of teachings such as the Shravakayana and the Mahayana path they naturally have masters teachers abbots preceptors and so on But what we're loosely referring to these days more or less is a tantric guru In the Shravakayana there is a Buddha the teacher the dharma the path and the sangha—the community as you know And if you're part of an ordained member of the what do you call it spiritual path dweller the one who sits above you is someone who received ordination before you even if only a moment before So if you go to places like Thailand Sri Lanka or Burma you won't really hear about this guru-student relationship or any of the things that Tibetans talk about But as I said there is always a senior monk or senior nun or the abbot of the monastery who carries the ultimate authority But there's no such thing as not seeing this abbot as Buddha or you know whatever you'd call it If you harbor impure thoughts or actions toward this person you'll face serious consequences you know They don't have it as described in Buddhism And this path is extremely good very clear very straightforward you know What would you call it It's very rational very clear and—well I don't know—maybe I'm not sure if I can use the word democratic I often think places like America or England will gain significant benefits from following the Shravakayana path You know authority or no authority things like that It's good really good Then quite similar Mahayana also Mahayana masters The relationship between a Mahayana master and a Mahayana student is not the same as that between a tantric master a tantric guru and a student Although I must say in many well-known Mahayana sutras the Buddha has stated that in the future If there is someone who teaches you shunyata and tathagatagarbha you must regard them whether male or female as the Buddha himself Now in Vajrayana the guru becomes a central figure but so does the student—the Vajrayana student is equally significant I think we talk a lot about guru devotion devotion towards the guru but I believe we don't talk enough about the guru's devotion to the student That’s equally important On the Shravakayana level the practitioners ' primary⾯ aim is personal liberation In other words the responsibility for others' liberation is not a top priority So the attitude is something like this: I've given you the path to liberation but I can't erase your suffering I can't really slice off a piece of my freedom and hand it to you I can only show you the way and you have to walk it yourself—that’s the essence of it And a Shravakayana practitioner say a teacher who is solely a Shravakayana practitioner their attitude toward others stems from the fact that they consider themselves a certain kind of person One who takes refuge in the Buddha the Dharma and the Sangha does so without intending to harm others That is the fundamental principle: we do not harm others But even in the Shravakayana sutras and shastras there is reference to how a Shravakayana demon or abyss ow they should regard their students as their own children This is extremely important Now in the Mahayana building upon what I have just said regarding the Shravakayana—non-harming of others— f you are a Mahayana master then not only do you refrain from harming others but you must actively help them and when we speak of helping others we mean enabling their well-being and spiritual growth so that they may attain enlightenment A Mahayana master must view their student as one who possesses Dattatagadda Buddha nature Truly essential Of course not only students but all sentient beings possess Buddha nature and that is the attitude a master must embody Not only should the Mahayana master regard students as children The Mahayana master must also adopt the mindset of a doctor who does not neglect their patient now regarding Vajrayana I believe we have discussed it quite extensively about how we must maintain a pure perception toward the guru But it is essential that you understand the guru must likewise hold a pure perception toward the student To begin with the tantric path is the path that cultivates pure perception of all things If there is one tantra that declares the guru to be the sole pure being The rest are nonsense if that's the case then this isn't a tantric path threshold A tantric master therefore carries far greater responsibility—not merely refraining from harming others but actively ensuring they do no harm elping others not merely assisting but genuinely holding a pure perception toward the student—this is exceedingly difficult Generally in the Mahayana sutras and shastras We speak of two fields of merit—two areas in which through your actions and interactions you accumulate merit Of course the buddhas—well that goes without saying Prostrations acts of devotion all manner offerings acts of reverence— through these you accumulate merit Equally important to the buddha field— e field of the Buddha the field of sentient beings Equally important and equally powerful equally powerful so that you can accumulate merit That is a sentient being Now I think up to this point fairly easy to understand Now things get a little complicated If a tantric master is someone who has attained we call it bhumi which essentially means you have genuine trust You have you don't have to you will not return to samsara you may not have achieved full expansion but you will not return to samsara because of the power of emotion karma and all such forces you see one can still be reborn in samsara against one's will through compassion and such motivations If the guru has not attained that bhumi that state then the guru remains subject to karma and its consequences Or you know the guru might be deeply compassionate and highly responsible and of course the guru is far better informed about the path The guru possesses the skill but has not yet attained that state Then the guru remains a samsaric being Now these kinds of gurus for their own sake must truly be must be extremely cautious Because it's almost like one prisoner trying to help another escape you know Of course prisoner A has likely been there for a long time so prisoner A knows a little more about prisoner B And you know don’t get me wrong There are many prisoners a kind who might not necessarily do this for himself he may simply want prisoner B prisoner C D E You know so they can escape from prison That’s possible Now remember I was telling you that things start to get… a little unclear a little indistinct How do we know he or she isn't a sentient being not an ignorant one And not only that the tantric teaching emphasizes that you are not to regard him as an ordinary sentient being You are meant to regard them as Vajradhara himself whatever they do that seems nonsensical is merely your own projection Things become unclear here This is precisely where a thorough hearing and deep reflection are strongly encouraged Nowhere in the tantric texts is it mentioned without careful examination of the guru and the teaching One should simply set out on the path Nowhere That’s impossible It’s actually quite fascinating You know okay let’s return to the Sharvakayana Suppose a man wishes to become a monk and goes to see an abbot The abbot will ask him several questions You know like how should I put it test Very interesting You know he'll ask are you human It's a very important question Like let's say the personateway to becoming a monk —only a human can become a monk A cat cannot become a monk nor can a dog gods cannot become monks nor can nagas They will ask you: Are you human And then other questions—do you have two organs Or are you the kind who lacks genitalia A very important question Because if you don't have a penis you can't become a monk You know it's quite ironic—actually it' s the very thing that's getting him into trouble: his own desires That's exactly why he wants to become a monk isn'tכנו So if they don’t have a penis what’s the point of becoming a monk So it is the same in Vajrayana If it is properly You see this is why I was discussing the chaotic situation which has also caused a great deal of trouble You know you head to something like a I don't know in Los Angeles you just go And then you head to one of those hippie -style coffee shops where there's a large poster announcing that so-and-so Lama is offering so-and-so tantric initiations They don’t even know what that is most of the time And then they leave It’s often not properly explained And anyway you can’t really explain something like that in just one hour So you go through these kinds of initiations And after the initiation suddenly someone says okay now you're officially so-and-so's student You must now do whatever he or she says You're in trouble now It's a bit like showing up to a wedding And then suddenly you realize you're the one who ended up getting married If only you would pay some attention The tantra you know I was giving you the example of Indra Sarvakayana You know the monks people who wish to become monks go through all this—what you might call an interview in a sense The tantric initiation is far more profound _STRING_ Even the most basic abhisheka comes with at least three to six warnings Only after those are acknowledged does one receive initiation And it's rather interesting you know In many ways the spiritual path of all kinds is in decline becoming increasingly materialistic The gurus must be extremely careful when choosing a student just as the student needs to evaluate the guru the guru must also carefully assess the student Failing to assess the student before imparting tantric teachings is akin to leaping off a cliff or drinking poison at the very least a guru must hold this mindset You know if you're about to kiss someone that's a big deal You understand That's really a big deal This is going to cause problems if you don't know how to deal with it Once you have taken the student the guru assumes full responsibility for them yes just as the student bears the responsibility to maintain pure perception toward the guru The guru also bears the responsibility of teaching the student how to attain pure perception which is no easy task but the challenges become even greater Because the guru must constantly unsettle the student’s sense of security just as the student begins to feel even slightly comfortable within a particular mental or emotional space the guru dismantles it And this makes things extremely difficult Not only that but to the tantric guru the student is like a child In fact the tantric text states The tantric master's attitude toward the student should be even more intense than that of a mother who has only one child and that child is unwell not healthy Now I'm speaking from one perspective —the student's benefit the student's point of view There's another perspective why the guru must be so careful Especially remember if the guru has not yet attained the first bhumi then in other words the guru themselves is still a sentient being In other words this person remains subject to karma to karmic consequences and so on and so forth Now this becomes complicated once again The student must strive to offer service —time effort or whatever is possible —to the guru in order to accumulate merit and truly realize wisdom and so on It is the student's practice not merely a duty Duty might not be the right word— it's their practice If the guru is an ordinary sentient being He is highly knowledgeable genuinely compassionate possesses an unbroken lineage and embodies all of these qualities Basically not really a fake— we're not talking about that fake guru there's no point in discussing that We're talking about not a bad guru but a sentient being Every single service and everything they receive Giving a bow such as one from a student is a karmic debt Because you are a sentient being One of my gurus from whom I received extensive initiations is this rinpoche known as Pevar Rinpoche He's truly exceptional Many people hold him in high regard He consistently insists he' s just an ordinary person He always keeps a picture of Guru Rinpoche or a Buddha image As soon as people start prostrating he will always do it this way It's amazing so heartfelt And not only that it's such a humble gesture But you know it's not just about the gesture itself It's a deeply meaningful lesson for me who also happens to be wearing this guru's hat myself and a sentient being obviously And I have okay remember the question How can you tell whether you've reached the bhumi or not Only you truly know Just like me—I’m certain I haven’t reached this stage yet And it doesn’t take any rocket science Just skip dinner lunch and breakfast for roughly two days and then it’ll become clear You know I get irritable I turn into this I become that—it's really easy to figure out Of course my students have their jobs If I get grumpy their job is to think oh he's just pretending That's their job They accumulate merit thinking this way It's beneficial for them I on the other hand _argv to face my karmic consequences personally But I'm quite clever as well Sometimes I pray that at the very least I'm benefiting them by serving as an object through which they can exercise their pure perception Through this may I also accumulate merit You understand Yes the karmic debt and its consequences are a responsibility that gurus must bear And then there are several other aspects that are equally crucial As a teacher if I extinguish destroy the seed of inspiration toward the buddhadharma in one person Now this is at best a delay postponing millions of sentient beings' karmic connection to the Buddhadharma through this individual Do you understand what I'm saying So let's say I actually extinguish the inspiration of one human being—my student —whose existence is in fact connected to one million other sentient beings who he might have helped if he had become you know successful But I’ve already destroyed that And this is what you find in the story of Marpa and Milarepa Every time Milarepa is on the verge of giving up almost surrendering Marpa again tried in a way to lure him back And in fact at one point I think Marpa's wife secretly wanted to send Milarepa somewhere But Marpa knew this so Marpa stopped Because Marpa knew very well that Milarepa would take Gampopa as his student Marpa already knows who this man is—teaching he’ll have a student named Gampopa who will eventually take over much of the lineage And sure enough Milarepa had a student named Gampopa and Gampopa had a student named Karmapa This Karmapa from the most remote village in Bhutan He brought the buddhadharma all the way to the Chinese emperor But here we are discussing something slightly different for Marpa was no ordinary ignorant being He knew what he was doing So alright but now this is something we need to be aware of—that this is a moment when The complication is this: if you're not a realized being yourself you can't know who else is a realized being And often our choices as students —whether we select someone as a teacher or decide not to—can be just as right or just as wrong So for a student you still wish to be enlightened you don't possess omniscience you don't know who is a realized being or not The best thing you can do is listen and reflect Okay so that's the student's perspective I mean from the student's standpoint Now from the guru's perspective you are not yet a realized being but you are deeply devoted to the buddhadharma and you've personally received teachings—this is what truly matters You come from a lineage of gurus alright—maybe you know just a little bit about the dharma perhaps not deeply but you're certainly devoted to it you are devoted to your own guru and somehow people seem to be drawn to you trying to shoo them away but due to some strange karmic connection They keep coming back to you keep trusting you and for some strange reason keep finding meaning in all your rambling en the best thing you can do is pray to your guru and to the buddhadharma and sangha and become so deeply aware of your own karmic debt and its consequences and become so paranoid about you know like if you were to fall off a cliff Your body is not bound to your students so the students also fall Therefore strive to have no intention of gaining material benefit from them for your own sake Never exploit students for your own gain— spiritually financially emotionally I don 't know or even physically—because yourself are aware that you are subject to karma And on top of all that striving to maintain such pure perception at the very least recognizing that the person approaching you is coming there for enlightenment and trying to keeping that in mind guide and facilitate and support the students with this kind of motivation— what do you call it That’s so important In other words a Vajrayana master—especially those who are not enlightened—and only you truly know whether you are enlightened or not If you're not enlightened but still have the responsibility to teach and lead there are three things you must do: show your students the highest respect As someone who longs to be free from suffering as someone who seeks liberation or at least as a human being as a sentient being you must have that respect That's one The second is you must have compassion As a sentient being you must show compassion toward your students They are ignorant so you must show compassion He or she is subject to time aggregates and emotions Your students are bound by karma emotions and aggregates Recognizing this you must cultivate compassion That’s the second point Second Third you must maintain a pure perspective under no circumstances should you regard your student as inferior or someone you can mistreat At the most fundamental level students possess the Buddha nature And remember yourself as a guru yourself —as a guru yet not yet enlightened You are a practitioner As a practitioner of tantra students are also part of the mandala In other words they are also deities guardians and dakinis And who knows Among your students there are actually realized beings This is the interesting part You as a teacher are not enlightened but in fact the students are enlightened —just one or two of them That's possible That's very scary For those gurus who are not enlightened this is very scary The enlightened beings they do all kinds of things They are found everywhere Among hunters among prostitutes as a king as a queen as a student—they are everywhere There 's a very beautiful story about… You know Jigme Lingpa has a disciple named Jigme Jalvinyugu Jigme Jalvinyugu is a disciple of Jigme Lingpa And as Jalvinyugu delivered his magnificent teachings at one point he said Among those gathered here are vidyadharas—meaning you know realized beings Anyway Paltru Rinpoche was there You know have you ever heard of this guy Paltru Rinpoche who wrote the words of my perfect teacher He was there And then Paltru Rinpoche said >manual really looking around who is Jalvinyugu talking about You know really searching really trying to find Years later when Paltru Rinpoche visited Dongsar Monastery he discovered that Jamyang Khyentse Wangpo had actually been there Among these Bodhisattvas was he receiving the long-term Nyingtya Nagar teaching And then Paltru Rinpoche said ah that son of Dingo he was there Dingopo meaning son of Dingo Khyentse Wangpo's family name is Dingopo So for a teacher like myself who has not yet attained the stage of bhumi funneling through whatever karma—whether good or bad we cannot yet know— but who ended up with a teaching job So for someone like me I think the best approach is to try to reduce your own karma and karmic debt as well as that of your student Collaboration You know through the collaboration between the student and the teacher you strive to reduce it Not creating additional karmic ties—meaning not accumulating more karmic debt—is truly essential But I’m going to let you go with one final confusion It's entirely possible that a teacher like me unenlightened a completely ignorant sentient being who has a student striving their utmost practicing according to the Tantrayana And they can attain the vidyadhara state long before a teacher like me From a worldly perspective how embarrassing But from a dharmic perspective there's no embarrassment After all the so-called student who has now become enlightened will never perceive me as unenlightened Oh he will never be oh he is not enlightened I have been enlightened He will never think that way Never Because he is a realized being now—pure perception entirely They’ll still thank me Of course I go through my own you know delusions That's different So it's precisely because of this that the Buddha made his statement Relying on the teaching not the teacher remains valid even in the Vajrayana since in the Vajrayana the teacher embodies the teaching It's no longer just a person—it's a living lesson Teaching is a practice For instance what we discussed this afternoon—the entire Guru Sadhana as a safeguard for all of this—we should focus on listening and contemplation Be critical be analytical But being critical and analytical is endless Sooner or later you have to take a leap Those without a guru and those who wish to have one need not endure the anxiety of searching for a teacher Instead we should pray to Shakyamuni Buddha—your guru will find you You know the karmic connection is truly remarkable It's just you know this karma is really troublesome but it also comes with a lot of rewards And how If you have the right karma As I mentioned right at the beginning many people have been drawn to Buddhadharma through nothing more than a single blade of grass This is entirely possible I can never simply or outright be right Saying that some of those plants are not a bodhisattva manifestation—I can never say The manifestation of a bodhisattva or buddha arising from compassion is impermanent Not every one of their manifestations has a halo So I hope this kind of discussion has given you something to reflect on But I believe it's crucial that you understand that for those who aren't enlightened gurus they carry greater responsibility Because they're expected to be the ones who know better People have come to you surrendered sought refuge—you know that So you know we have to think that way about these gurus like ourselves That's about it for today