CHAPTER 2

THE MASTER.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

Countless Buddhas have appeared in the past, and we have not had the good fortune to meet them. Buddha Shakyamuni was born to convert sentient beings in this time of recession. He appeared in the world 2,500 years ago and has since taught many sentient beings the way to liberation from suffering. However, we are not blessed to meet him, to be under his guidance, and thus to be left with an incompetent and insignificant mind. There have been many great masters in India and Tibet who have attained the state of Omniscience. Many other great masters have completed sublime realizations, while others have only managed to enter the path.

Today's teachings have been present for centuries, but the importance of the Dharma is not in its continuity over a long period of time, but in whether it is present in our minds or not, whether alive in our actions or not. If we only satisfy that the Buddha's teachings still exist in the world, the Dharma is at risk of being corrupted because no one will be able to speak about it from practical experience. After the 13th Dalai Lama's death in 1933, the Tibetan people were isolated. Although great changes are happening elsewhere in the world, Tibetans lock themselves up ... Now Tibetan Buddhism can be destroyed because of the differentiation of the Tibetan people, so in fact The effort in Dharma practice is very important at the moment. At such critical moments, it is the Master, the Teacher, who protects and supports us. It is the Master who opens us up to the vast and profound teachings established by the Buddha himself, in a way that is appropriate to our understanding.

Although all the Buddhas have actively worked for the benefit of sentient beings, whether or not we can enjoy such benefits depends on how we relate to our teacher. The master is the only door into enlightenment because he is a living teacher with whom we can relate directly. It is not enough to meet a teacher if we do not follow his instructions about the practice and how to live our lives. If we are fortunate enough to encounter these teachings, we will most likely avoid most of the main obstacles when we practice the Dharma. Therefore, it is important if we make the rest of our lives meaningful by conducting the practice. If we start from now, it is very likely that we will have enough capacity to make progress along the way.

The practice of any path should be based on comprehensive and accurate teachings. We must carefully consider what kind of practice we like to do and what kind of teachings we need to lay the groundwork for the practice. Tibetan scholar Sakya Pandita (1182-1251) often says that people take a lot of worldly matters like buying a horse. Therefore, when we have chosen to practice the Dharma, it is important to choose more carefully the practice and the teacher, for the purpose of achieving Buddhahood, not propagation. Whether or not the teacher is authentic depends on the ability to quote from the Buddhist scriptures. You need to analyze the words and actions of the teacher. Through regular in-depth analysis, you will be able to develop profound devotion to that Teacher.

Tibetan master Po-to-wa (1031-1106) said that the beginning of the whole path is to learn to grasp the teacher's instructions, and thus, all the minimum enlightenment experiences and the reduction the least confusion will occur as a result of the teachings of the teacher. If we cannot run our jobs without the guidance of a good lawyer, then there is no need to talk about the importance of a teacher if we are following an unfamiliar path to reach. Buddhahood.

There are cases of very intelligent people who seem to be very flexible, but when they focus on the Dharma their minds become numb. This indicates that they have not fully accumulated positive potential. There are also cases of people who are very intelligent and knowledgeable in the Dharma, but this knowledge does not affect their minds. They do not put what they know into practice. In this context, the teacher is very important. Special high-level realization is possible only through the step-by-step guidance of a true experienced teacher. The teacher becomes an exemplary role and a source of inspiration for our practice. Strong faith can be developed by reading texts related to the practice of compassion.

Tsong-kha-pa said that unless the teacher's mind is subdued, there is no hope that the Teacher will subdue others. The monk should refrain in his attitude, through concentration, their minds need to be preserved before the distractions. They should be equipped with the power of wisdom, which penetrates through the appearance of phenomena. If a person has a high level of spiritual practice, one can say that his mind has been subdued. In the Sutta of the Pratyekabuddha Sutta, which refers to monastic vows, the mind is compared to a wild horse, and the practice of discipline is compared to the reins by which this wild horse is submit. Similarly, when the mind is not yet proficient in departing from the path and absorbed in the evils,

A qualified teacher must also be skillful in the practice of advanced meditation, which is evidenced by the persistent application of mindfulness and insight. (...) A teacher must also be completely settled by the advanced intellectual practice in understanding the illusory nature of phenomena.

Tsong-kha-pa said that a person whose mind is subdued is not enough; they should also understand the instructions. Dr Lama Drom-ton-pa (1005-1064) often said that when a great teacher talks on a particular topic, he can relate it to the entire Sūtra of the path to Buddhahood. Teachers should be able to transform their understanding of the whole issue into a beneficial and easy to practice instruction. Just as the Sutras taught, Buddhas cannot cleanse the evil deeds of others, cannot eliminate their suffering, nor can they transfer their realizations to us. The only way Buddhas can liberate sentient beings is to show us the right path.

The real purpose of teaching others is to help them understand. Therefore, it is necessary to have an engaging way of saying what is important when approaching the problem. The motivation to teach must be pure - never because of a desire for fame or material gain. If motivation is money, teaching becomes merely a secular activity. Before the Chinese came to Tibet in 1951, some people in Lhasa read texts or sang for money. This is still happening in Tibet. The tourists gathered around them and took pictures. I find this sad because the Fa has been used as an instrument for begging, not for spiritual progress.

Mr. Po-to-wa said that although he gave many teachings, he never accepted even the slightest praise, because he taught for compassion. He sees it as an obligation to teach because his main purpose is to help them. You don't need to make people feel indebted, nor do they need to receive their thanks, because what you really are doing is to fulfill your own wishes. When you eat your food, there's no thanks to yourself, because eating is what you have to do.

Tsong-kha-pa said that the teachers who serve as guides to enlightenment are like the foundation or the root of your enlightenment attainment. Therefore, those who are looking for a teacher should be familiar with the necessary standards and determine whether or not the teacher has those standards. In the world, without a true leader, we cannot improve society. Also, unless the Teacher has the right quality, no matter how strong your faith, following the Teacher can harm you if you are led in the wrong direction. Therefore, before you truly consider who the teacher is, it is important to examine them, ask others about them, and examine yourself. When you realize that the right person is a teacher then only then should you start treating that person as your guru. Similarly,

Just because a lama has a few attendants or servants is not enough to consider that person a teacher. There is a difference between a teacher and a tulku (reincarnation), or a reincarnation of a particular guru returning to life. Some are both lama and tulku, some are tulku but not lama, and some are lama but not tulku. In the Tibetan community, the Tulku occupy a high position. If they also do not have the qualities of a teacher, then their position is only social status. In Tibetan society, and even in the West where many lamas come to teach, when someone is called Tulku, people immediately respect them. Still others who are serious practitioners are not respected much, just because they do not have the title Tulku. India's greatest Buddhist philosopher is Nagarjuna, he was regarded by all later practitioners as a teacher, even though he had only one name, and we do not see the record as having a private entourage or secretary. Our Tibetan lamas have long and very vocal titles, some of which are difficult to pronounce. In fact, there is no need to have a title other than the title Bhikkhu (monk), given by the Buddha himself. These are some of the great mistakes of Tibetan society. We Tibetans do not pay attention to the yellow robes actually given by the Buddha himself, but instead pay attention to the clothes given as a caste sign to make people Seems noble. Later Indian teachers wore a light red hat, and in Tibet, their followers were more concerned with that red hat than they were really important. (...) although he has only one name, and we don't see the record as having his own entourage or secretary. Our Tibetan lamas have long and very vocal titles, some of which are difficult to pronounce. In fact, there is no need to have a title other than the title Bhikkhu (monk), given by the Buddha himself. These are some of the great mistakes of Tibetan society. We Tibetans do not pay attention to the yellow robes actually given by the Buddha himself, but instead pay attention to the clothes given as a caste sign to make people Seems noble. Later Indian teachers wore a light red hat, and in Tibet, their followers were more concerned with that red hat than they were really important. (...) although he has only one name, and we don't see the record as having his own entourage or secretary. Our Tibetan lamas have long and very vocal titles, some of which are difficult to pronounce. In fact, there is no need to have a title other than the title Bhikkhu (monk), given by the Buddha himself. These are some of the great mistakes of Tibetan society. We Tibetans don't pay attention to the yellow robes actually given by the Buddha himself, but instead pay attention to the clothes given as a caste sign to make people Seems noble. Later Indian teachers wore a light red hat, and in Tibet, their followers were more concerned with that red hat than they were really important. (...) Our Tibetan lamas have long and very vocal titles, some of which are difficult to pronounce. In fact, there is no need to have a title other than the title Bhikkhu (monk), given by the Buddha himself. These are some of the great mistakes of Tibetan society. We Tibetans don't pay attention to the yellow robes actually given by the Buddha himself, but instead pay attention to the clothes given as a caste sign to make people Seems noble. Later Indian teachers wore a light red hat, and in Tibet, their followers were more concerned with that red hat than they were really important. (...) Our Tibetan lamas have long and very vocal titles, some of which are difficult to pronounce. In fact, there is no need to have a title other than the title Bhikkhu (monk), given by the Buddha himself. These are some of the great mistakes of Tibetan society. We Tibetans don't pay attention to the yellow robes actually given by the Buddha himself, but instead pay attention to the clothes given as a caste sign to make people Seems noble. Later Indian teachers wore a light red hat, and in Tibet, their followers were more concerned with that red hat than they were really important. (...) These are some of the great mistakes of Tibetan society. We Tibetans don't pay attention to the yellow robes actually given by the Buddha himself, but instead pay attention to the clothes given as a caste sign to make people Seems noble. Later Indian teachers wore a light red hat, and in Tibet, their followers were more concerned with that red hat than they were really important. (...) These are some of the great mistakes of Tibetan society. We Tibetans don't pay attention to the yellow robes actually given by the Buddha himself, but instead pay attention to the clothes given as a caste sign to make people Seems noble. Later Indian teachers wore a light red hat, and in Tibet, their followers were more concerned with that red hat than they were really important. (...)

The great monk Geshe Sang-pu-wa (12th century) had many teachers. Once, when traveling from eastern Tibet, he met a lay disciple who was giving teachings. Geshe Sang-pu-wa came to hear. When his entourage asked why he needed to receive teachings from a layperson, Geshe Sang-pu-wa answered that he had heard two very helpful things. Because Geshe Sang-pu-wa can develop respect and faith in many people, it is not a problem for him to have many teachers. People like us have inadequate minds, can see mistakes in our teachers and tend to easily lose faith. As long as we see the mistake in the teacher, and as long as we tend to lose faith by seeing the faults superficially and exaggerated, it is best to have only a few teachers but to relate to You are so kind.

When you see the Teacher as the embodiment of all Buddhas and rely on him, that belief is based on respect. When you cultivate faith through the perception that the Master is the basis and root of your development, it is faith based on conviction. When you develop faith in the Teacher by following his teachings, it is called earnest faith. Faith, in general, is considered to be the root or foundation of all virtuous thoughts. When you can see that your teacher is on par with the Buddha himself, you can stop seeing your teacher's mistakes and will only recognize his great qualities. But faith must be based on tried and tested experience. Therefore, you should strive to be persistent and prudent in preventing the perceptions that make you see mistakes in the Teacher, it can really be your own projections, and the effort to see the great qualities in the teacher. It is said that although your true teacher is not really a Buddha, if you consider the true Teacher as a Buddha then you will gain the feeling as if from a true Buddha. On the contrary, even if your teacher may in fact be a perfect Buddha, if you cannot see him (whether male or female) in that way, you will receive the inspiration of an ordinary person.

Now, in this time of recession, gurus work on behalf of all the Buddhas and Bodhisattvas to free all sentient beings from suffering. In many tantras, it is predicted that during the age of recession, Buddha will appear in the world in the form of guru. And in times of recession, their compassion must work in a more powerful way, which can be confusing for those who think that compassion must have some form of convention. If we do not experience the teachings and compassion of the Buddha, no teacher can be of great help to us. But faith and conviction will open us to the power of the Buddhas, their intense compassion towards all sentient beings without exception. That love includes you and me.

One teaching said, "When I wander in samsara, he (Buddha) seeks me and enlightens my ignorance. You have shown me the light and free me from bondage. " We can find the Buddha - who is working for us - by a process of elimination. Ask yourself, among those close to you who is leading you away from the painful samsara, caused by ignorance, bondage, and resentment. Is that person your parents? Friends? Your husband or wife? Your friends don't do it, your relatives don't, your parents don't. So if there is a Buddha working for you, then He (male or female) must be the right person in your life to lead you to enlightenment - that is your Teacher. That is how one can treat the Teacher as a perfect Buddha. In the past, there have been cases where due to an obscuration in the mind, practitioners saw the Buddha reality in normal form. Lord Asanga (fourth century) had a vision of the future Buddha, Maitreya, like a dog full of dogs, and Sang-pu-wa saw a female Buddha like an old lady with leprosy. If you meet the great teachers of the past who have attained Enlightenment in one lifetime, they look exactly like an ordinary, wandering, naked Indian beggar with the lines. on the forehead.

When I talk about the importance of devotion to the Teacher and about treating him as a Buddha, please do not misunderstand that I am implying that I am a Buddha. Not like that; I know I am not a Buddha. Whether I am praised or condemned, I will still be a normal Buddhist monk as I am. I am a monk, and I find this very comfortable. People call me the Bodhisattva of Compassion, Avalokiteshvara, but that doesn't make me Avalokiteshvara. The hostile politicians call me a wolf in a yellow robe, but that doesn't make me shorter than a human or taller than a wolf. I am still just an ordinary monk.

What should you do when your master's observance of your teachings forces you to work immorally or if his teachings conflict with the Dharma?  You should be loyal to what is ethical and leave what is not in accordance with the Dharma. In India, one time, a teacher with many disciples asked them to go out and steal. The teacher is Brahmins and very poor. He told them that when Brahmins became poor, they had the right to steal. He said, being loved by God Brahma (Brahma) - the creator of the world - the stealing is not evil for a Brahmin. When the disciples were going to steal, the Brahmin noticed a disciple standing silently, with his head bowed. He asked him why not go. The student said, "What you taught us is now contrary to the Dharma, so I do not think I can do it." This statement pleases the brahmin, saying, "I have tested your understanding. Although you are all my disciples and loyal to me, the difference between you is in judgment. This boy is very loyal to me, but when I teach something wrong, he may realize it is contrary to the Dharma and does not do it. That is right. I am your teacher, but you must consider my instructions, and whenever they are contrary to the Dharma, you should not follow them.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.25/5/2020.