keskiviikko 27. toukokuuta 2020

My Experience of Garab Dorje's Three Vital Points by Ugi Muller

My Experience of Garab Dorje's
Three Vital Points

by Ugi Muller

My experience and understanding of a fruitful teacher-student relationship displayed in regards to Garab Dorje's three vital points:

Point 1: »Introducing directly the face of rigpa itself.«

This is the part of the teacher (besides the necessary readiness of the student). The main job of the teacher is to introduce the student to the experiental recognition of the nature of mind. All the teacher does, is either a preparation for this (if individually necessary) or the actual pointing-out in whatever most effective way he knows of at the time.

As I see it, a lot of teachers today are either unable or unwilling to really follow up on their job. To not bullshit around, for the sake of tradition or whatever, but to really provide what they're here to provide: pointing out the nature of mind. To do whatever they can do to make that happen with students who are ready for it.

Pointing-out instructions or direct transmissions are regarded as something very rare and special by so many students and teachers. Of course they are. But in Vajrayana, this rarity IS the daily business - or should be. Buddhahood in this life-time. It's the goal, not a myth. And you train exactly in that, not in whorshipping it …

Garab Dorje

Point 2: »Deciding upon one thing and one thing only.«

This is the part of the student. The teacher cannot take this decision for the student. Not even Guru Rinpoche can. The student has to trust the introduction he received to decide on it again and again and again (practice). In good and in bad times. This way he gains certainty. The teacher cannot provide certainty until the student is ready to decide to be certain.

Of course, the precondition is the fullfillment of point Nr. 1. However, there are so many students who believe that the teacher has all the answers and power, and that they should ask him/her about everything. They don't really start putting things into practice because they don't dare to decide that they can do it. This move is entirely up to the student.

Trusting the liberating authority of the teacher only works if you recognise your own authority. They have to come together. Or else, it's just worship and cultish followership. The student has to acknowledge and fullfill his part of the "deal". The teacher is not here to be worshiped or to be put on a pedestal. He/she is here to help you switch the light on. He can show you where the switch is but you have to pull it.

Point 3: »Confidence directly in the liberation of rising thoughts.«

That's the actual practice that blasts all samsaric clinging. It starts to happen when point 1 and 2 are achieved. Of course, one still may have questions about certain obstacles or aspects of the practice and here the teacher is the one to turn to. However, only when an actual teacher-student relationship has been established. The teacher points to the way again and the student decides to follow up on that, trusting the teacher by trusting himself (and vice versa).

Looking at the state of modern day Vajrayana, I've been immeasurably fortunate to have found Pemako and to be able to experience the fruits of such an actual teacher-student relationship. Deep bow to Kim Rinpoche, Guru Padmasambhava and the Pemako Sangha.

I don't claim absolute truth with this little elaboration of mine here but I trust that it might be useful or interesting for some :)

May all beings be free!
-Ugi Muller, practitioner of Pemako Buddhism