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a teacher's job

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a teacher's job

Postby Guo Gu on Fri Sep 25, 2015 9:25 pm

hi everyone,

over the span of over two years i've noticed on this forum that there are quite a few ppl who don't really appreciate the role of teachers in the chan/son/zen tradition. they fancy themselves with the self conceit that they don't need anyone, especially teachers, or they hold onto views that they can make it on their own like bees, taking a little from this teacher, and taking a little from that teacher (like flower hopping taking pollen here and there), or they have such an anti-authoritarian bias that skew things so far to the left that they can't possibly imagine their views might be problematic. after many years of practice, they are the same old self--still vexed, still stubborn, still infecting others with their vexations like spreading germs. like a rock soaking in water--even after two decades, the rock is still the rock.

i was browsing the words of jiexian today, and came across something that shows what a teacher does, how s/he train students, and the caveats that comes up in practice. i thought i share it here. the passage is in the book Attaining the Way (http://www.amazon.com/Attaining-Way-Gui ... 1590303725). for those who are already practicing under a teacher, this may inspire you to practice harder with your teacher. for those who are practicing alone, this may inspire you to find a teacher. for those who refuse to study with anyone, this post may stir up vexations.... but i invite you to examine within yourself.

words of chan master yuanyun jiexian (1610-1672):

"As for the secret of successfully cutting through [various layers] barriers, the work lies in pressing and pushing the practitioner; the abstruse subtlety lies in turning the practitioner around; and the power depends on giving the practitioner guidance and spurring on his development. If the master does not give the practitioner guidance, then he may travel a path that leads off in the wrong direction. If the master does not spur the practitioner’s development, then the fire [of his determination] will not burn hot enough. If the master does not press and push him, the practitioner’s discriminatory faculty will not be cut off. If the master does not turn the practitioner around, his thief-like sentiments will not come to an end...

There are some practitioners who are in the prime of life and hale and hearty and full of energy, but whose Chan investigation becomes shallower by the day. To deal with those who are alive but cannot put to death [their mind of delusion], the master must use killing methods. There are those who are called veteran practitioners, who are deeply absorbed in their meditation work, but for whom indifference has become a sickness, and who cannot transform their clinging [to this]. With them, the master must use methods that bring them to life. If [a supposed master] uses methods that bring life when he should use methods that kill, he will pierce through and break the practitioner where he is weakest. [This mistaken use of methods shows that this so-called master’s] Chan is not genuine. Often it is very easy to accept emptiness and receive echoes. If a supposed master uses methods that kill when he should use methods that bring life, the practitioner will be sunk in apathetic nihilism, and the disease will become incurable. The master should not add more chains to the fetters the practitioner is wearing. If we assess supposed masters who are not enlightened, ninety percent of them use methods that kill, while only ten percent use methods that bring life. This is because killing methods are easy to apply, while life-giving methods are hard to use...

In sum, if practitioners do not encounter [genuine] training and tempering [at the hands of a true Chan master], then they will drink the bitter dregs to the end, and totally waste their spiritual energy. They will exhaust a lifetime of strength wearing through the seat of their pants [in sitting meditation], but have no way to penetrate through to liberation. If masters do not know how to train and temper practitioners, then they will scan the horizon in vain while rigidly holding to lifeless routines, and they will be unable to take action to cut through [practitioners’ delusions]. Even if they preside over so-called Chan centers for decades, it will all be in vain and they will not turn out anyone [capable of perpetuating the life of wisdom]..."

more can be found in jiexian's and other teachers' words.

this post is not to sanction the teacher, that a teacher is always right. of course not! and one should be careful not to grant someone that authority. that said, a teacher is absolutely important. yet, a lot rest on affinity... sometimes there's affinity with a teacher but a barrier sets btn them (e.g., long distance or wrong timing). other times, it is only through some hardship and problems working with one teacher that one finally meets a genuine teacher. once a person has found a teacher and the relationship deepens, then s/he should do everything s/he can to stay with the teacher and soak up everything.

a good teacher sees students as friends, and will not hold her/himself up on the pedestal, will never harm students (psychologically or physically). a good teacher has flaws, but is quick to admit them and strives to overcome them. a good teacher continues to practice and knows her/his place, is humble. her/his job is to clear away the obstacles of delusion so students can be awakened so as to continue the three jewels in the world in whatever lineage the teacher belongs to. this is the life of the teacher.

be well,
guo gu
Founder and teacher of Tallahassee Chan Center of the Dharma Drum Lineage of Chan Buddhism
http://www.tallahasseechan.com/
Received inka from Master Sheng Yen (1930-2009) in 1995
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Re: a teacher's job

Postby JessicaLeigh on Fri Sep 25, 2015 11:12 pm

Dear Guo Gu,

Thank you for your post, and for your presence on the forum.

I was especially struck by this statement: "If the master does not turn the practitioner around, his thief-like sentiments will not come to an end... "

I wonder what "thief-like" sentiments are.

Thank you for clarifying the nature of student-teacher relationship, and its importance. I'm definitely motivated to cultivate and commit to such a relationship in my practice, and this post has spurred me on even more so!
"One does not discover new lands without consenting to lose sight of the shore for a very long time." -Andrè Gide
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Re: a teacher's job

Postby Caodemarte on Sat Sep 26, 2015 1:28 am

Thank you Guo Gu and thank you Jessica for your question.
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Re: a teacher's job

Postby Caodemarte on Sat Sep 26, 2015 1:31 am

Thank you Guo Gu and thank you Jessica for your question.
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Re: a teacher's job

Postby Michaeljc on Sat Sep 26, 2015 11:02 am

I do appreciate these bread and butter postings Guo Gu. All the metaphysical stuff here gets a bit too much at times :)

Thank you

m
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Re: a teacher's job

Postby littletsu on Sat Sep 26, 2015 11:38 am

Thank you Guo Gu!

To Jessica's question...I wonder if it is the same as when we are trying to manipulate someone, because we think we know what is better
for them for their own good, lurking, waiting for the "right moment" to interrupt, etc?

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有燈就有人。
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Re: a teacher's job

Postby anka on Sat Sep 26, 2015 12:29 pm

Thank you for the post and dedicating your life as a teacher. It seems every year that passes humanity finds more ways to delude itself. Thank you for giving people tools to calm the vortex and break free from suffering.
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Re: a teacher's job

Postby Guo Gu on Sat Sep 26, 2015 1:19 pm

hi everyone,
the thief mind is a technical term in chan. in chinese it is touxin 偷心. the thief is a metaphor for that which steals one's wisdom life.... the mind that refuses to do the hard work of practice, that likes to take short cuts, that cheats oneself and others, etc.
be well,
guo gu
Founder and teacher of Tallahassee Chan Center of the Dharma Drum Lineage of Chan Buddhism
http://www.tallahasseechan.com/
Received inka from Master Sheng Yen (1930-2009) in 1995
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Re: a teacher's job

Postby Seeker242 on Sun Sep 27, 2015 3:53 am

Wow, good posting! :) Zen Master Bon Haeng like to describe his job as "pulling the rug out from under people". I guess that would be the "killing method". :)

Guo Gu wrote:hi everyone,
the thief mind is a technical term in chan. in chinese it is touxin 偷心. the thief is a metaphor for that which steals one's wisdom life.... the mind that refuses to do the hard work of practice, that likes to take short cuts, that cheats oneself and others, etc.
be well,
guo gu


Could this also be referred to as "cleverness"? Or perhaps too much cleverness? It seems some zen people can become too clever for their own good. At least, that has been my experience. :hide: :lol2: .

over the span of over two years i've noticed on this forum that there are quite a few ppl who don't really appreciate the role of teachers in the chan/son/zen tradition.


Perhaps these people are suffering from too much cleverness!
Kill a cat, with a dried shit stick, under a cypress tree in the courtyard, while eating three pounds of flax! Only a cow goes Moooo!
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Re: a teacher's job

Postby Guo Gu on Sun Sep 27, 2015 7:01 pm

seeker, and others

thanks for asking. cleverness is not the issue; many chan masters were extremely bright ppl. it's only an obstruction to practice when it works toward self-referential ends.

a teacher is able to temper students because s/he has been there and is working through all the tricks, games, props of delusion. for example cleverness is a problem if it is under the control of:

the discursive proliferation--creating all kinds of narratives and stories--about this and that that we take as real (prapañca; 戯論);
the imaginative discrimination, erroneous assumptions, false notions about ourselves or others (kalpanā or vikalpa; 分別);
the constructs, contrivances, and fabricating reasons to weasel out of situations (parikalpana; 虛妄);
finally, our grasping (āgraha; 執著) onto views (dṛṣṭi 見).

i typed out these words because they are the big ones to watch out for. if fundamental ignorance--in the three poisons (ignorance, craving, and aversion)--is the architect that designs this house of samsara, then it is these mental states that actually build and perpetuate this house. they work in concert and under the supervision of the other two of the three poisons: craving and aversion.

as practitioners, what we can take from this is that we must expose their games, props, and tricks that these discursive proliferation, discrimination, constructs, and grasping of views present us from moment to moment. but exposing them is not enough. we must learn to be composed amidst of them and not be pushed or pulled by them. in time, they become weak and we are able to experience the world without being filtered by them. we let go. in letting go, we come to life to our life without shackles. meditation work--even the simple method of working with the breath where we recognize wandering thought and return to the method--allows us to do this. why? because one is trained to return to what's actually happening--the breath--as opposed to how one imagines or wish it to be. there's no way around it. lip service zen is just talk--when it comes to these vexations, it stands no chance. these discursive proliferation, discrimination, constructs, and grasping of views will have one dance around in circles in no time.

chan/son/zen practitioners should be well aware of these minions that builds this house of samsara. if we practice like this, you not only help yourself but also help your teachers. if you don't have a teacher, then a teacher will appear in your life.

as for those who stubbornly sits in stillness, chan master jiexian calls them those who just, "accept emptiness and receive echoes." for them, if causes and conditions are there, a teacher must bring them back to life and spark the fire within... this is when "creating a wave with no wind" is necessary.
that said, there are no fixed states. ppl are complex... practice change, and so do ppl. a person may go through phases in their practice. in a teacher-student dharma relationship, the teacher observes and tempers a student accordingly.

be well,
guo gu
Founder and teacher of Tallahassee Chan Center of the Dharma Drum Lineage of Chan Buddhism
http://www.tallahasseechan.com/
Received inka from Master Sheng Yen (1930-2009) in 1995
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Re: a teacher's job

Postby partofit22 on Mon Sep 28, 2015 4:00 am

Guo Gu wrote:hi everyone,

over the span of over two years i've noticed on this forum that there are quite a few ppl who don't really appreciate the role of teachers in the chan/son/zen tradition. they fancy themselves with the self conceit that they don't need anyone, especially teachers, or they hold onto views that they can make it on their own like bees, taking a little from this teacher, and taking a little from that teacher (like flower hopping taking pollen here and there), or they have such an anti-authoritarian bias that skew things so far to the left that they can't possibly imagine their views might be problematic. after many years of practice, they are the same old self--still vexed, still stubborn, still infecting others with their vexations like spreading germs. like a rock soaking in water--even after two decades, the rock is still the rock.

i was browsing the words of jiexian today, and came across something that shows what a teacher does, how s/he train students, and the caveats that comes up in practice. i thought i share it here. the passage is in the book Attaining the Way (http://www.amazon.com/Attaining-Way-Gui ... 1590303725). for those who are already practicing under a teacher, this may inspire you to practice harder with your teacher. for those who are practicing alone, this may inspire you to find a teacher. for those who refuse to study with anyone, this post may stir up vexations.... but i invite you to examine within yourself.

words of chan master yuanyun jiexian (1610-1672):

"As for the secret of successfully cutting through [various layers] barriers, the work lies in pressing and pushing the practitioner; the abstruse subtlety lies in turning the practitioner around; and the power depends on giving the practitioner guidance and spurring on his development. If the master does not give the practitioner guidance, then he may travel a path that leads off in the wrong direction. If the master does not spur the practitioner’s development, then the fire [of his determination] will not burn hot enough. If the master does not press and push him, the practitioner’s discriminatory faculty will not be cut off. If the master does not turn the practitioner around, his thief-like sentiments will not come to an end...

There are some practitioners who are in the prime of life and hale and hearty and full of energy, but whose Chan investigation becomes shallower by the day. To deal with those who are alive but cannot put to death [their mind of delusion], the master must use killing methods. There are those who are called veteran practitioners, who are deeply absorbed in their meditation work, but for whom indifference has become a sickness, and who cannot transform their clinging [to this]. With them, the master must use methods that bring them to life. If [a supposed master] uses methods that bring life when he should use methods that kill, he will pierce through and break the practitioner where he is weakest. [This mistaken use of methods shows that this so-called master’s] Chan is not genuine. Often it is very easy to accept emptiness and receive echoes. If a supposed master uses methods that kill when he should use methods that bring life, the practitioner will be sunk in apathetic nihilism, and the disease will become incurable. The master should not add more chains to the fetters the practitioner is wearing. If we assess supposed masters who are not enlightened, ninety percent of them use methods that kill, while only ten percent use methods that bring life. This is because killing methods are easy to apply, while life-giving methods are hard to use...

In sum, if practitioners do not encounter [genuine] training and tempering [at the hands of a true Chan master], then they will drink the bitter dregs to the end, and totally waste their spiritual energy. They will exhaust a lifetime of strength wearing through the seat of their pants [in sitting meditation], but have no way to penetrate through to liberation. If masters do not know how to train and temper practitioners, then they will scan the horizon in vain while rigidly holding to lifeless routines, and they will be unable to take action to cut through [practitioners’ delusions]. Even if they preside over so-called Chan centers for decades, it will all be in vain and they will not turn out anyone [capable of perpetuating the life of wisdom]..."

more can be found in jiexian's and other teachers' words.

this post is not to sanction the teacher, that a teacher is always right. of course not! and one should be careful not to grant someone that authority. that said, a teacher is absolutely important. yet, a lot rest on affinity... sometimes there's affinity with a teacher but a barrier sets btn them (e.g., long distance or wrong timing). other times, it is only through some hardship and problems working with one teacher that one finally meets a genuine teacher. once a person has found a teacher and the relationship deepens, then s/he should do everything s/he can to stay with the teacher and soak up everything.

a good teacher sees students as friends, and will not hold her/himself up on the pedestal, will never harm students (psychologically or physically). a good teacher has flaws, but is quick to admit them and strives to overcome them. a good teacher continues to practice and knows her/his place, is humble. her/his job is to clear away the obstacles of delusion so students can be awakened so as to continue the three jewels in the world in whatever lineage the teacher belongs to. this is the life of the teacher.

be well,
guo gu


I think I'm the type of people/person you describe-

Please Call Me by My True Names
by Thich Nhat Hanh

Do not say that I'll depart tomorrow
Because even today I still arrive.

Look deeply: I arrive in every second
to be a bud on a spring branch,
to be a tine bird, with wings still fragile,
learning to sing in my new nest,
to be a caterpillar in the heart of a flower,
to be a jewel hiding itself in a stone.

I still arrive in order to laugh and to cry,
in order to fear and to hope.
The rhythm of my heart is the birth and
death of all that are alive.

I am the mayfly metamorphosing on the surface of the river,
and I am the bird which, when spring comes, arrives in time to eat the mayfly.

I am the frog swimming happily in the clear pond,
and I am also the grass-snake who, approaching in silence, feeds itself on the frog.

I am the child in Uganda, all skin and bones,
my legs as thin as bamboo sticks,
I am the arms merchant, selling deadly weapons to Uganda.

I am the twelve-year-old girl, refugee on a small boat,
who throws herself into the ocean after being raped by a sea pirate,
and I am the pirate, my heart not yet capable of seeing and loving.

I am a member of the politburo, with plenty of power in my hands,
and I am the man who has to pay his "debt of blood" to my people,
dying slowly in a forced labor camp.

My joy is like spring, so warm it makes flowers bloom in all walks of life.
My pain is like a river of tears, so full it fills the four oceans.

Please call me by my true names,
so I can hear all my cries and laughs at once,
so I can see that my joy and pain are one.

Please call me by my true names,
so I can wake up,
and so the door of my heart can be left open,
the door of compassion.
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Re: a teacher's job

Postby Guo Gu on Mon Sep 28, 2015 9:50 am

hello partofit22,
you're the type. may you realize your true name...
be well,
guo gu
Founder and teacher of Tallahassee Chan Center of the Dharma Drum Lineage of Chan Buddhism
http://www.tallahasseechan.com/
Received inka from Master Sheng Yen (1930-2009) in 1995
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Re: a teacher's job

Postby fukasetsu on Mon Sep 28, 2015 2:50 pm

Thanks Gu Guo.

This reminds me of the last prayer of Dudjom Rinpoche, it's a good read to remain humble may we be lost in arrogant self-grasping.

The Last Prayer of Dudjom Rinpoche

(Freely transliterated by the presumptuous Bob O'Hearn, as a gift from a cloud to the sky)

Ati Guru, hail to You!

Sincere and open-hearted homage to the Only One, appearing as Buddhas and Bodhisattvas, Saints and Sinners, Fools and Thieves, Mothers and Fathers, Sons and Daughters, Husbands and Wives, Lovers and Friends, Killers and Marauders, Poets and Clowns, Leaf and Limb, Goats and Sheep, Cloud and Sky, Yin and Yang, Rain and Shine, Ants and Mosquitoes, Dharma Protectors and Dharma Deniers, Carrot and Cucumber, Actors and Audience, the Awake and Aware, the Asleep in the Deep, Magic and Mystery, Good and Evil, the Absence of Good and Evil, the Totality of the Universal Manifestation, and its serene spacious Emptiness!

Always one-pointedly remembering you from the depths of our hearts, we pray repeatedly before the mirror, invoking your compassionate attention.

Through the power of unobstructed loving kindness and gracious tolerance, see us as we are -- not different from what you are, and so not separate and alone, not afraid or bewildered, not in a hurry or stalled by delay, not postponing and not anticipating, just here as ever, singing this song to you, with you, as you.

Bless us to accomplish what we came here for, even though we came for no particular reason. That in itself is a blessing!

Having no purpose, we accomplish all in accordance with the Supreme Dharma in which there is nothing to accomplish, to remember or forget, to gather or surrender, to hold and to cherish, in this life or the next.

From former positive actions performed by nobody, we have gained this precious human body, though we are not this body, or any body in particular, nor has anything been acquired, performed, or achieved.

Due to merit, by no means small, we have met the holy Dharma, and it is us, though we are small, and utterly without merit or holiness.

Though we are small, all the uncountable galaxies revolve within us like circus performers under the big top, scattering empowerments, blessings, wise instructions, and party favors garnered from inconceivable Buddha fields as numerous as grains of sand on an infinite beach.

Though we hold such fabulous jewels in our paws right now, our minds, like manic monkeys, are seduced by every sly peanut vendor of distraction that comes around, luring us with the meager enticements of toasted oil and salt.

Having been fortunate enough to have been granted birth in a realm where we could hear and ponder the wisdom of liberation, our obscuring emotions should have diminished and our minds should have evolved to the point of pure perception, but instead, we have just gotten worse, cascading on towards pools of dull stupidity like a raging waterfall!

We trade our wealth, our freedoms, endowments, and wise instructions for bags of stale goobers, until we reach such a tasteless state of delusion that everything we perceive assumes the same quality as a flimsy fairy tale of dark shadows and demonic compulsions.

Dressing up in Dharma costumes, we imagine that we are authentic practitioners, yet this body and mind with which we are identified only imitates of true practice, like a cartoon character pretending to be real.

Bereft of even basic human common sense, let alone the clear view of true wisdom, we can't even admit that we know nothing, but instead casually critique the sages and their teachings.

We remain fixated in self-absorbed opinions and petty airs, while our big mouths parrot any scrap of clichéd nonsense that pops into our heads.

Wallowing in a stagnant swamp of sectarian biases and humorless beliefs, true inquiry is abandoned, and our cruel and thoughtless deeds bring us no shame.

With patience as short as the horn of a snail, we think nothing of others' well-being, but spare no effort in announcing our fraudulent credentials and wry conceits to any ear that will bother listening.

Mimicking the Dharma in this way is just toting around a big bag of dried turds and claiming it as some precious treasure.

We may have read a lot of scripture and heard a lot of teachings, but they only fatten our arrogance and pride, turning our lives into cautionary tales about how a little knowledge can be a dangerous thing.

Our feeble mental analysis does not penetrate the beguiling facade of flashy appearances -- we are too busy chasing soap bubbles to realize that whatever we are trying to grab hold of is only a bit of glossy moisture floating on thin air.

Though we imagine we have developed some concentration, the slightest flash of phenomenal triviality can scatter our focus like leaves in a gale.

Though we imagine we have partaken of some superior training, the light behind the mind is still like a painted picture of a paper lantern.

Though we imagine we honor an aspirant's vows, true liberation is the last thing we are really interested in.

Though we can mouth explanations of various arcane texts, we cling to mediocre and mundane word games as if we have never learned a thing.

Though we might give lip service to our nominal Guides, our respect and devotion last only as long as we believe we are getting our money's worth.

Secretly, we believe we are their equals, and react in a rage of intolerance should anyone dare question our borrowed and embellished points of view.

Respect, love, and kindness toward our fellow practitioners are dependent on how highly they praise and honor our imagined attainments.

Even a cautionary word on their part seems intolerable and we quickly renounce their friendship. The love and compassion born of recognizing that there are no others, that all are ourselves, vanishes like mist when we do not awaken to real Bodhicitta.

Though we act as if we have some genuine experience of the various stages of practice and recognition, in fact we have never experienced an alternative to our uninspected fantasies of interpretation on perception, which we nevertheless take to be real.

Though we have heard that Emptiness is the ultimate teaching, we have no decisive understanding of it; our mind-streams are too fixated in cycles of identification with craving and aversion, hope and fear.

Unable to come to rest in the clear and open transparency of awake awareness, we merely nod to the view, and yet behave as spoiled, restless children.

Though outwardly we appear to be examples of equanimity, yet on the inside, greed, envy, hatred, pride, and ignorance burn like fire.

Though we might reside in the forest or mountains, secluded from the human world, day and night our minds ceaselessly wander in the city streets, looking for another fix to break our jaded sense of boredom and discontent.

We don’t really believe in our own practice, and yet we make a pretense of guiding and advising others, like a child making up stories.

Through our lack of integrity, we shamelessly cheat and harm ourselves, as well as all with whom we come in contact.

Knowing full well what we are doing, we get into self-destructive habits anyway, dragged around by the nose by any fleeting whim or fancy, addicted to every foolishness, seduced by the allurements of instant sensual gratification.

Not maintaining mindfulness, the hot air of our billowing thoughts blows us this way and that, our untamed minds cannot rest, and so we seek relief in oblivion tonics and poisonous cheap quick highs.

Now in this moment as mind regards itself, everything we do or don't do merely increases our huge bladder of defects.

Everything we conceive of is infected with emotional contraction and conflicting reactivity, yet how clever we still seem to ourselves.

All of our efforts seem destined for failure.

Where can we go from here but even further down?

Even a glimmer of self-observation is disillusioning, while looking to others only amplifies our sense of separation.

Where can we turn in this realm of lies, selfishness, and suffering? Who can we trust to show the way?

If we don't get our act together now, when Death comes calling, our protests and pleas will fall on deaf ears. No one will save us, and we will only have ourselves to blame.

With remorse and regret, we need to recognize our own fraudulence and self-deception. Isn't it about time?

All of this would be sad enough if there was such a being as an independent, concrete, and enduring person, but since that has never been the case, we are even more confused.

In a dream, an illusion is chasing a mirage.

Wherever we have failed in our practice through errors of judgment and appreciation, thought or deed, let's not make it worse by trying to conceal it in the presence of the Victorious Ones.

Therefore, from the depths of our hearts, we confess our failings, our foolishness and cruelties, our greediness and envy, our pride and arrogance, our petty preferences, our grasping and avoiding, our refusal to listen and our stubborn clinging to delusions of mind and body.

In your unbounded compassion, forgive us.

Protect us from the error of dead-end paths.

Guide us so that we can discover the perfect recognition of liberation.

Having so far wandered, distracted, through life, chasing this and avoiding that, we have missed the essential meaning, and instead played the role of charlatans, outwardly appearing as practitioners, but inwardly seething with the snakes of untamed passions and compounded delusion.

Shouldn't we be treading the path of recognizing the one thing that liberates all, instead of acting like the walking dead, stuffed dummies, exhausted donkeys, or hungry ghosts?

Undeceiving Supreme Protector, sole certainty and support, Root Guru who encompasses all refuges, Inner Guru who is our own True Nature, we pray to you with one-pointed devotion.

Kindly regard us with the most merciful compassion, which is the mark of Awakened Mind.

Bless us with true humility and uncompromising vision, so that we can clearly see our own faults.

Please bless us so that we can always forgive the faults of others, and quit blaming and complaining.

Bless us so we can abandon all selfish schemes and violent reactivities.

Please bless us so that only pure and healing impulses arise in our hearts.

Bless us so we develop freedom from grasping and clinging, and learn to be content with whatever we are given.

Please bless us so we remain mindful of impermanence.

Bless us so we are able to fulfill our purpose in this life, and not die with regrets.
Bless us so we can confidently embody the Way of Love and Wisdom -- not as a talking strategy, but as the way we actually behave in life and relations.

Bless us so we practice unbiased pure recognition to the point where our hair stands on end at the mere appearance of anything at all!

Please bless us so that we develop an uncontrived respect and devotion for all life that brings tears to our eyes.

Bless us that we stop daydreaming about unobtainable goals and accomplishments, put aside our present fantasies, relax and let go of past concerns, and just be.

Please bless us with the power to turn the light around and recognize the ever-present radiance of our True Nature in the depths of our hearts and minds.

The ultimate point of practice is to liberate our mind streams, even from the delusion that there is any such entity that is bound and in need of liberation.

Please bless us.

Bless us so that our practice is free of obstacles, or full of obstacles, since obstacles are only mind, and mind is empty.

Please bless us so that its results may ripen immediately, even though time is mind, and mind is empty.

Bless us so that we may liberate everything we come into contact with, even though whatever appears is mind, and mind is empty.

Please bless us so that we destroy the duality of hope and fear, even though there is no creation or destruction.

Bless us so that we see the non-dual primordial wisdom and recognize it as our own.
Bless us so that we reach the secure ground where there is nowhere to stand, nowhere to arrive at or depart from, or nowhere on which to plant a flag and consider that we are done for the day.

Please bless us so that we gain ultimate effortless certainty, until we are able at last to abandon clinging to any certainty and so fall freely into the vast Unknown.

With the great diamond sword of unconditioned pristine recognition, may the conceptual designations of "samsara" and "nirvana" be cut into emptiness with one stroke.

Since within the expanse of the all-pervasive equalness, the unobstructed great bliss enjoyment of the Real, even the word "suffering" does not exist, how much less the notions of "together" or "separate"?

Who could there be still searching for happiness, where happiness and suffering have the same taste, and seeking is self-liberated?

This is the Kingdom of the primordial Awakened One:
May all beings awaken to it in this very lifetime!

Om Ah Hum

Image
Mijn Oude Vriend uit de woestijn begrijpt geen Nederlands. <3
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Re: a teacher's job

Postby partofit22 on Mon Sep 28, 2015 3:40 pm

Guo Gu wrote:hello partofit22,
you're the type. may you realize your true name...
be well,
guo gu


Thank you, Guo Gu-
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Re: a teacher's job

Postby Sparkle on Mon Sep 28, 2015 3:43 pm

I don't have a teacher although I would like one...could probably DO with one. Geographical situations being different I would seek out Steve Hagen of Dharmafield, but...

I don't have a Scooby-Doo of someone close (or not so) I could fit with.
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Re: a teacher's job

Postby partofit22 on Mon Sep 28, 2015 4:54 pm

Who pulls the rug out from beneath teachers?
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Re: a teacher's job

Postby fukasetsu on Mon Sep 28, 2015 5:02 pm

partofit22 wrote:Who pulls the rug out from beneath teachers?


A monk asked: ``Who is the one who holds the sword in the state?''
The Master said: ``Ts'ao-shan.''
The monk said: ``Whom do you intend to kill?''
The Master said: ``I shall kill all.''
The monk said: ``Suppose you suddenly met your parents. What will you do?''
The Master said: ``Why discriminate?''
The monk said: ``But there is yourself!''
The Master said: ``Who can do anything about me?''
The monk said: ``Why not kill yourself?''
The Master said: ``No place to start.'' Image

A monk asked: ``What kind of people are always sinking into the sea of life and death?''
The Master answered: ``The second month.''
The monk said: ``Don't they try to free themselves?''
The Master said: ``Yes, they do but there is no way out.''
The monk said: ``If they are free, what kind of people will accept them?''
The Master said: ``Prisoners.''
-------------------------

Question: ``Whenever there is any question, one's mind is confused. What is the matter?''
The Master said: ``Kill, kill!''
Mijn Oude Vriend uit de woestijn begrijpt geen Nederlands. <3
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Re: a teacher's job

Postby another_being on Mon Sep 28, 2015 5:33 pm

Thank you, Guo Gu, and all of the wonderful teachers here, as well as my fellow spuds as we bump and rub together at ZFI.

:Namaste:
"Some people think they are enlightened, some people think they are not enlightened." -- Denko
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Re: a teacher's job

Postby partofit22 on Mon Sep 28, 2015 5:41 pm

fukasetsu wrote:The monk said: ``Why not kill yourself?''
The Master said: ``No place to start.'' Image


:) Thank you-
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Re: a teacher's job

Postby Jok_Hae on Mon Sep 28, 2015 5:56 pm

As a low level (and lowly!) teacher...i have always thought my job was to just show up and be there. To be present among the Sangha is truly a great gift.

Good luck and thanks for practicing,
Keith
You make, you get

New Haven Zen Center
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