古代佛教徒和现代佛教徒的区别在哪?
体光老和尚

古代的佛教徒,现代的佛教徒,古代的佛教徒他在心地上聪明、有智慧,现在的佛教徒在外边聪明,能说能讲,所得的受益跟古代不同。古代得受益是实际的,现在是在语言上、分别上,也可以说是世智辨聪,八难之一!

禅宗提倡明心见性,宋朝之后提倡看话头,这是大慧宗杲禅师提出来的,宗杲禅师他也不看话头,他是念观世音菩萨见性的,那个大本子功课上,南无过去正法明如来,现前观世音菩萨,那一个观音文,以前有些丛林绕佛皈依,念这个观音文。在六祖那个时候,他没有这个,六祖是最上乘,是直指人心,见性成佛,也不看话头,也不弄这弄那,啥也不弄。就跟印宗法师问六祖:你在黄梅得法,黄梅有何指示?六祖说:没有指示呀,只论见性,不论禅定解脱。六祖弘扬的就是这个最上乘!到后来学佛的人只管外聪明,看外表也象个出家人,也能说一说,也能知道一些事情,可是得不到实际的受益。

到现在更是日落西方啊!社会上这些聪明人来出家,他出家不但是没有放下,另外还是学习社会上的。这禅堂里多少年了,提倡看话头,看话头不晓得什么是话头,那么聪明嘛!看了那么多的经,学了一肚皮佛法,这看话头不会看。

前天上海尼众佛学院的一个法师,她那教理通达的很,读书读了很多哦,她不愿意教下那个修观,她想看话头,不晓得话头怎么看,什么才叫话头?还要加上疑情,这什么才是疑情啊?问其他的法师,他们也不懂,不晓得什么人跟她说,你到青原山去吧!青原山我怎么能懂得这个呢?现在你们这些菩萨,来问我参禅看话头,这个话头我也不懂,不懂是不懂啊,以前的时候在禅堂里住了几天,在这脑子里边染了一点,染这一点也没有什么受用,既然要问嘛,知道的就要说一下。

话头就是你还没有起心动念,没有分别妄想,这个就是话头,禅门下提出来以无念为宗,有心即错,动念即乖,你不要别的再找个话头,没有,话头是你自己的话头,并不是在其他地方找一个话头来你看,你只要不生心动念,当下就是话头,还用找啊?这是个疑呀,大疑大悟,小疑小悟,不疑不悟,看样子,这个疑情很要紧,要想明心见性,一定得有疑。有些人还不知道这个疑,其实看话头就是个疑啊!并不是话头跟疑情是两个,比如念佛是谁?不明白,这就是个疑。这个疑可不是胡思乱想、分析猜测、疑神疑鬼的疑,不是在猜谜语,也不是要找一个谁出来,这都属于妄想分别,都不是疑情,疑情不属于思想,不属于分别,就是因为不明白,心中生起疑念,一疑疑住,再不要想了,保持这个疑情不散,看话头也就是看住这个疑情不失,疑情当前,万念不生,照顾好疑情,不昏沉,不散乱,历历明明,如流水一般,不使间断,昼夜六时,只是一个疑情当头。

我这么一说,她才知道看话头,她现在江西抚州金山佛学院,给我来过几封信,以后还想到这儿来打禅七。现在你们参禅,是不是认识这个,能不能接受这个,最主要你是不是真真实实来相信这个法?凡是准备用哪一个法,你要认识这个法,要相信这个法,根本这个法还没有相信,哪能得利益呀?就跟那走路一样,路还没有走你就想到家,那可不行。

话头就是无生一念,看话头,东西要放下,放下什么?你所放不下的事情都要放下,你所看不上的话头你要看上,初步看话头就要使这个话头在,这是第一步,只有一个话头在,其他的都不在了,象念阿弥陀佛,其他的妄想杂念不在了,只有阿弥陀佛在,念佛时间久了,念而不念,不念而念,动静一如,这就进步了。话头也是这样看的,这个话头熟了,你不看它也在,看它也在,吃饭它也在,不吃饭它也在,在禅堂里跑香在,坐香在,去睡觉还在,睡着了还在,一切都在,吃饭也不知道什么饭味了,只有这个话头在,你这个功夫算是熟了!熟能生巧,纯熟久了,没有其他的心,没有其他的念,这个疑情(话头)就要发慧,就要见性。

虚云和尚他从黄山吃了早饭走,黄山到南京几百里地,他过了几道河?不知道,这中午吃饭不吃饭,都不知道了,他就是一心哪,有人说他是神通,那不是啊,那就是他的功夫纯熟了,他的定现前了,并不是其他的。这个定还不算理上的定,只是事定,悟还是悟不了,时间久了,见了性,断见思二惑,证了果位,这才是理上的定,是这个次序。

现在我们怎么办呢?我们都没有做到啊,吃饭不知饭味做到了吗?你这个吃的那个吃的,还在这里分别,分别是识,不分别才是智,话头看的纯熟了,吃饭不知饭味了,这就是智慧,你这个味道那个味道这就是识,识就是分别,分别就是生死,你投胎的时候也是这个,你要是不分别,就投不了胎。这些菩萨、祖师、证了果位的圣人,发心来这个世界上度人,所谓“般若智以现前,菩提心而不退。”他完全是一个定力,他一举一动就是智慧,我们是不是学这个呢?我看还没学,都往这习气毛病上做去了,你这个要是放不下,你念佛、参禅修什么都不行,因为你不是在这上面走嘛,你依旧还是在那烦恼无明上边搞,根本与看话头一点关系也没有,你今天看看这个书,明天看看那个书,纯洁的话头你不去看,你说你想得好处啊?你那是妄想,你怎么能得到呢?得不到。

把思想、行动这一切放下来,念念在这个话头上,乃至行住坐卧都在话头上,像这个样不管是彻底不彻底,有没有见地,你总算个用功的人哪,你还在上边用,虽说没有见性,没有得大解脱大自在,跟那走路一样,你还在走啊,你既然还在上面走,总有一天会得一个实际。要知道,会念佛的人就会参禅,会参禅的人也会念佛,二八平等,都是一万里,你想少走一步也不行,就是这个样,催板!。

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You can go and meet a really skilled doctor, hold his hand, smile at him, but you can’t get well from that. You have to take the medicine. It is the same with the dharma. We have to practice the dharma if we want it to transform us.

— Chokyi Nyima Rinpoche

Dealing with Emotions
by Choje Lama Yeshe Losal Rinpoche

When you have identified your major problem, whatever the poison, whatever the problem is that is bothering you terribly, you should then sit there, relax, and call up this emotion in your meditation. Whether it is anger, jealousy, pride, envy, whatever, summon it here. Then introduce yourself to this being which has somehow caused so much chaos in your life for so long, and investigate this feeling of yours. How big is it? Is it oblong? Round? Black? White? What colour, what shape is it?

Look at the essence of this emotion that makes you suffer so much. You always think that the emotion is genuinely happening, but if that were the case, it should have a shape, a colour, a size. If you are bothered by something, there must be something there for you to be bothered by! How can anything bother you when you find nothing? If it were a solid entity, really existing in some part of your body, you could just remove it with an operation and thus solve all your problems. However, emotions have no such characteristics.

This is the time to do a really proper investigation through meditation. Hopefully you will come to the very strong conclusion that there isn’t anything to worry about, because there is nothing to be found. You then discover that you are responsible for creating emotions that do not really exist, and that you yourself transform them into solid realities.

That’s why our emotional states are so difficult to handle. Somehow we are able to build this solid image out of an emotion, and it bothers us all the time. It takes away our peace and destroys whatever we’re doing. If I were to tell you there is nothing to bother you, you would certainly reply, Oh, this Lama Yeshe is saying so, but my feelings really bother me. This is why I’m asking you to do this investigation here, now, in your own meditation. There is no other way. When you yourself come to the conclusion that there is actually nothing there to bother you, then you should be relieved. It should comfort you to know that somehow you have been enslaved by feelings that do not really exist.

Doing this again and again is like dismantling the imagery you have built up all your life. Through meditation, you can dismantle this feeling that there is something bothering you all the time. But unless you do proper research, you won’t be able to achieve it. You have to wholeheartedly involve and engage yourself in this investigation, so that you really find out for yourself. Whichever way you look, no matter how much time you invest, you find nothing at all, but if you still let your life be poisoned by this, you’re really wrong, aren’t you? If you can find nothing, then why should you be afraid?

For example, if you’re very afraid, look at the essence of what you are afraid of. Does this fear manifest like a monster? Does it have many horns, or teeth? What is it you are really afraid of? And if you can’t find anything, then think whether in childhood maybe someone frightened you. Maybe you built your own image on this and weren’t able to get rid of it afterwards, although there isn’t really anything to bother you now.

This type of meditation is called lhakthong in Tibetan, which means thorough investigation leading to insight. Learning to deal with our emotions, we gradually get used to the idea of the possibility of inner transformation. In the Tibetan tradition, we say that our mind is like a wild being. We have to tame this wild being. Usually, people think that everybody else is the problem and that they themselves are the perfect ones – that way they end up never finding any peace in their minds. The right approach is to tame our own wild being and then everything else falls nicely into place. This can only be achieved through meditation.

However, things are not going to change overnight. For some, it may take ten, twenty years or more. As Buddhists, we believe that this accumulation of habits may have taken many lifetimes. Those who do not believe in previous lives can still accept the fact that it has taken them twenty, thirty or forty years to assimilate their family lineage, culture, and tradition. We have so many habits, we cannot suddenly drop them altogether. That is why we should never get impatient. We should simply acknowledge that the task is difficult, but we should never give up.

Though, for a century a man should tend the (sacred) fire in the forest, yet, if, only for a moment, he should honour (a Saint) who has perfected himself – that honour is, indeed, better than a century of fire-sacrifice.

— The Buddha

不是理所当然
文|心憩

现代人最大的弊病就是把一切视为理所当然,什么都是理应如此,什么都觉得是别人欠他的,什么都觉得是自己的权益。在这样的心态下,不快乐的人,满腹怨怼的人,就与日俱增。

在小小的校园里,这样的心态也处处可见。有的学生要求老师通融他延期交作业,老师不允许,学生就投诉老师缺乏同理心。孩子在测验日生病缺席,按校规要交上病假单才能够补测验,否则零分计算。但是学生清楚告知父母这个条规,父母还是坚持家里已经有成药,不要浪费钱看医生,反倒要老师通融。学校的日历明明标明什么时候放假,家长执意要在学期内带学生出国旅行。如果人人把自己的意愿排在第一,校规的存在还有意义吗?但是家长与学生却都认为校方理应做出配合,实在让人无奈。

从去年开始当义工, 负责的项目是“50=100”超市,让一百多户低收入家庭每个月能用五十元购买价值一百元的日常用品,减轻他们的负担。这是善心人士捐助以及超级市场配合才能推行的项目。每一次都会有一大批义工前来当售货员、收银员、保安和行政工作。有些受惠家庭,非常知足,只够买必需品,还一直向义工表示谢意。可是更多的人,却在因为被分配到比较后入场,没有买到自己喜欢的物品而大发雷霆。他们一直抱怨,有的甚至把入场卡甩给工作人员说:我要买的水果没有货了,没有必要进去了,浪费我的时间!有的人怨没有麻油,有的人说他们中意的洗衣粉品牌没有了;大家把气发泄在义工身上。殊不知,义工和善心人士都是义务帮忙,本着扶助弱势群体的心才拨出周末的时间来服务。获益者却执着于计较入场的顺序,还有货品的多寡。有些更过分的家户,还每个月购买大量的厕纸纸巾,疑似要转卖赚钱,把善心人士的捐赠转为牟利的管道,这实在让人叹息。

别人的爱心与帮助,从来不是理所当然的。”我贫穷,所以你们理应帮助我“,这样的想法是很不合理的。

最近当义工的妹妹就在了解一对姐妹花的家庭状况以便更好地帮助她们。这对姐妹因为父母皆生病而辞去工作,照顾父母。一家人靠救济金以及慈善机构的送食服务生活。父亲去年去世,母亲今年也去世;两姐妹的负担无疑减轻了些。但是她们却向社区求助,说六千元的殓葬费能不能资助?还说社区有没有给白金?更期望有更多金钱上的资助。但是就没有说能不能帮助她们找工作,让她们自给自助。还有些弱势家庭在有关慈善机构赠送电脑和无线上网,让他们的孩子能够在学习上得到辅助;他们却嫌弃网速太慢,电脑太旧,忘了这些捐助是来自一个包容性社会的爱心。

视一切为理所当然,是我们这个安逸小国的许多国民共有的特性。于是乎,大家忘了自己享有的有多少,反而一直把自己缺失的部分放大。尽管生活过得去,怨言却比很多生活在水深火热的人们多;这的确让人很不解。

富足,不是家财万贯!快乐不是用财富交换!重点在于一颗感恩的心!

We receive what we put into the Dharma. Our joyous effort brings good results over time. We are responsible for our spiritual practice, although we certainly depend on spiritual teachers to instruct us and a community of Dharma friends for support. However, no one is going to spoon-feed us. Our teachers and the Three Jewels are there to guide, teach, and inspire us, but we have to do the work of transforming our minds. As we do, we will become wiser, calmer, and more compassionate. Our mental and emotional clarity will increase, as will our sense of well-being.

— Venerable Thubten Chodron

Empowerment In Vajrayana
by Drukpa Choegon Rinpoche, Thutop Choekyi Wangchuk

THE IMPORTANCE AND SIGNIFICANCE OF EMPOWERMENT

Empowerment or Initiation is a ritual or practice unique to the Vajrayana tradition of Buddhism. If you are or wish to be a practitioner of Vajrayana, it’s important for you to first receive empowerment, because empowerment is like a door. If you want to enter to a house, you have to open the door and then you can enter. Empowerment is completely like a door to Vajrayana.

The practice of Vajrayana has two stages – Developing Stage and Completion Stage. Developing stage is all about visualisation of the deity or yidam. One must first obtained the relevant empowerment even before one start opening the sadhana of the deity; and request for the relevant explanation and instruction from the master.

A tantric practice is not considered effective or valid until a qualified master has transmitted the corresponding power of the practice directly to the student. This transmission is done through an ’empowerment’, called ‘Wang’ in Tibetan or ‘Abhisheka’ in Sanskrit. Thus, if you are a serious practitioner of Vajrayana, empowerment is mandatory before you start any practices.

EMPOWERMENT – THE HIGHEST OF VAJRAYANA

In Vajrayana, empowerment is considered as the highest blessings a Lama could offer, where he supplicate with fervent yearning devotion to all the Enlightened Lineage Masters, from his root guru, all the way up to the primordial Buddha, Vajradhara. In this way, the blessings of all the Lineage Masters, whose mind is of no different than the Dharmakaya mind of all Buddhas, come together united into the lama, and we receive the blessing of the lama, so therefore we also obtain the blessings of all the Buddhas.

The secret Mantrayana, particularly the Kagyu Lineage are called the ‘swift path’ because of the directness and sharpness of its oral or pointing out instructions, and the powerful blessings from the continuous stream of the successive enlightened Lineage Masters, for which, if practice accordingly with unshakeable faith and devotion, one is able to attain enlightenment in this very lifetime, in this very body of oneself. That’s why, it is extremely important to follow a master who has and upholds a pure unbroken lineage in the propagation and practice of the Dharma. Having connected with such lama, one obtains all the blessings of the Buddhas through him.

EMPOWER AND THE MASTER

Not everyone can give empowerment. Empowerment can only be provided by someone from a valid lineage who has the experience and, who have practised and completed the retreat of the related deity.

Initiation or Empowerment, on a higher level, is the transmission of esoteric wisdom and realisation from a qualified Vajra Master to the mind of the disciple. To the beginners, it is no more than a ceremony of receiving blessings; to the adept practitioners, empowerment is the plantation and maturing of the seed of enlightenment. Since what is being transmitted is not mundane knowledge of any sort, but the enlightened essence and wisdom that go beyond the worldly perception, therefore, the Vajra Master has to be a competent guru who himself has first-hand experience in the ocean of wisdom of the reality, detailed in the Buddhist scriptures, particularly in the Tantric practices. Thus, not any ordinary scholar can fulfil the task in a qualified way, no matter how well-versed he is with words or how expert he is in the Buddha scriptures.

There are certain qualifications the master must hold for him to bestow empowerment. He or she must first possess the power and necessary quality in order to empower the students. You have to hold something in you before you can give it or transmit it to other. It’s simple logic. That’s why not everybody is capable in granting empowerment. But, that doesn’t mean that I am dejecting you to go to other masters. You can always go to listen Dharma, learning teachings or pay respect if you think that the teacher is a genuine master … but you have to consider empowerment as the very last resort, after you are hundred percent sure that the master is qualified.

Why you have to do that? Because every empowerment engaged certain samayas. Samaya here means you have received an empowerment from a master; he may not be your root guru, but he is considered as one of your important gurus, who have given you the empowerment, the authorisation to learn on the particularly deity or Buddha. So he is an important guru. Once you have received the empowerment, if you do not keep the samaya with the master, it’s obstacle. That’s why one must not receive empowerment from just anybody or everybody; nor merely regard it like blessings and hopping everywhere to obtain empowerment. Not with that sort of notion for genuine Vajrayana practitioners.

IS EMPOWERMENT MANDATORY TO ALL?

If you are simply following the Theravada path, which is also Buddhism, or the Mahayana way of practising loving-kindness and compassion, then you do not need empowerment. For Theravada practices of simple meditation such as Samatha and lots of other practices of their vehicle, you do not need empowerment. If you want to practice Bodhicitta according to the Shantideva’s book, etc., you do not need empowerment too. If you wanted to do Ngondro practice of Dorje Sempa, you can do it with or without empowerment. Once you have completed all these practices, and you wish to become a serious Vajrayana practitioner, then you can have one or two empowerment which enable you to do your own Yidam or deity practices, then it’s good enough.

THE MORE EMPOWERMENT, THE MORE BLESSINGS?

If you received lots of empowerment from one or two masters whom you think you can keep the perfect samayas, the more you receive the empowerment, the better it is, because it’s often blessings. The more blessings you get, the more of your karma is being purified. Receiving empowerment from your own root guru or guru that your devotion and faith are unshakeable, indestructible, the more the empowerment one received, the better it’s. However, not simply getting it from everybody or anybody, as I said it’s hard to keep the samayas.

RECEIVING LOTS OF EMPOWERMENT WITHOUT KEEPING THE SAMAYAS

Those who have received innumerable empowerment already, I don’t want to disappoint them. So what is the solution for them? They must keep a good relationship, proper samayas with the masters. Because it’s already been received. Samaya is important. Every empowerment definitely involved certain samayas. There is no Vajrayana empowerment without samaya. Every empowerment comes with samayas.

Vajrayana samaya is the same as the Vows. In Theravada, when you become a monk, you take a vow. In Mahayana, you take the Bodhicitta vows, then you become a Mahayanist practitioner. In the Vajrayana, when you take an empowerment, the Vajrayana vows come along with the empowerment, and you become a Vajrayana practitioner.

Each time you received an empowerment, there is a vow. The Vow is always linked with the deity, particularly with the master who bestowed the empowerment. So, there is a special vow involvement between the master and student. Those who have received the empowerment, must consider the master as one of their teachers. Respect, not criticising, whatever samayas that’s involved; one must learn and kept it properly.

In case some samaya is not properly kept, the best way is, to recite Dorje Sempa mantra. Vajrayana samayas are slightly different from Theravada and Mahayana vows. It’s easier to break; it’s very sensitive, but it’s also relatively easier to fulfil. Therefore, recitation of Dorje Sempa mantra, doing Tsok, Ganachakra, Fire puja etc., are all the methods of fulfilling broken samayas. On top of that, one should not to keep the transgressed samayas for too long. As soon as one realised that one has violated any samayas, one must confess immediately, and within the shortest possible period one must clear or fulfil those broken samayas, particularly, by recitation of Dorje Sempa mantra. When feasible, if that ever happened, one must confess to the master directly.

The root of Vajrayana practice is the samaya. Samaya is a two way commitment to uphold the teachings. There are lots of samayas that must be kept by the master too. There are master’s samayas, student’s samayas etc. And, as it is taught in the Tantras, siddhis or accomplishment of one’s practices can only be obtained by those who observed the perfect samaya.

THE IMPORTANCE OF EXAMINING THE MASTER

Those who have yet to receive any empowerment, must never go not knowing master. One must take the extra miles to learn about his lineage, his root guru, his qualification, etc. These are far more important than whether he is from a different school or tradition. That’s not so relevant in Tibetan Buddhism. You can go to any lineage master, as long as the master has a lineage, had practised and is qualified. What lineage or sect he is from, is secondary compared to the master’s own qualifications. Sectarianism is not part of Vajrayana tradition, and has never been accepted in Vajrayana.

The worrying thing is, today’s Vajrayana followers, simply go after any masters, if the teachers are from their own lineage, without first checking, whether he or she is qualified or not. That, I think is a problem. Because if the teacher is not qualified, he may not be able to keep the samaya, or maybe he has no capability to transfer the empowerment, or he may not uphold the lineage properly. If that is the case, not only it’s inappropriate or incomplete, rather it’s become the obstacle. Obstacle to the master, obstacle to the students. Even when that sort of masters have given empowerment, if the students practised, the students will be short life, sick, unwell and never obtain the siddhis that supposed to be obtained in this lifetime. And in lives to come, according to Tantrayana, both master and students will be going into the not right rebirth, so to speak. That’s why, in Vajrayana, it emphasised again and again, the master must be qualified.

Take me, for example; I have learned under many different masters, Nyingma, Kagyu, Sakya, etc. It doesn’t bother me what lineage they are from? What I am concerned is whether he is qualified? Is he great? Does he have a valid lineage? His realisation? That’s important. That’s what one must check!

RECEIVING THE SAME EMPOWERMENT REPEATEDLY

A lot of time people think when they have attended certain type of empowerment, they have received that empowerment. So, when it’s being given the second time, they regard it as not important as they believed they have already obtained that. This is very wrong from the Vajrarana perspective.

You do not receive all kinds of empowerment from all sort of masters; that’s right. When your root guru or the master whom you are fully devoted, are given the same empowerment again and again, different time or even on the same day, you have to receive. Because, today you receive the empowerment, simply means you receive the blessing from him; that’s what we called, officially receive, but not ultimately.

For example, Dilgo Khyentse Rinpoche had given me 10 times of the Manjushri empowerment, when he is going to bestow the same empowerment for the 11th time, I would never say that I had already received the empowerment. It is totally foolish for one to think that way. For the 11th time empowerment, I will receive with equal respect and devotion, and by doing so, I shall receive the corresponding blessing or even more blessings.

An empowerment is truly received, only when you have awakened through that empowerment. The moment of awakening, is the moment you genuinely received an empowerment, where the real transmission and inner transformation have taken place. When you ultimately receive, that means you are awakened. The blessings of Vajrayogini or Dorje Sempa is transmitted; the moment of transmission is the moment ripening, and you awaken.

If you haven’t enlightened, means you still haven’t received the empowerment. So, when we received an empowerment of a deity, it has not ripened. Ripen means enlightened. Until that happened, every empowerment is merely blessing, blessing and blessing. You received it for one time; it is not fully received. Its essence, strictly speaking, has not been transmitted. The real transmission will awaken you; that’s the ultimate received of an empowerment.

Empowerment is a profound way of ripening one’s mind stream to that of the Buddha. Empowerment plants the seed to realise one’s Buddha-nature, the primordial co-emergent wisdom within all sentient beings. Through the plantation of seed, every time you receive the empowerment from that master, it is again and again blessing. That’s why in the Vajrayana tradition, there are certain empowerment you receive for 100 times, repeatedly, the same day for 100 times. If in one time one can obtain it, why we have to do 100 times, that’s a simple reasoning.

Therefore, it’s terribly important for one to understand, receiving the same empowerment, from one’s root guru, repeatedly, is very blessful and vital for one’s spiritual attainments. So, when your master is given the same empowerment, one must always, with equal respect and receive it. Then, you will be able to receive his blessings, over and over. The more you receive; one day, it will ripen, and one’s get enlightened. Each time you receive, it’s always blessings, to purify one’s karma and obscuration; helping one to progress towards the awakening of the inherent wisdom and enlightened qualities. Just like mantra recitation; you recite the same mantra repetitively, until its ripened, where one realised the mind of the deity.

The primordial wisdom had always been present in its obscured form. Through the lama’s blessings and one’s diligence practice, the realisation of the innate wisdom shall dawn on oneself once all the obscuration has been completely purified.

EMPOWERMENT FROM THE WRONG MASTER

That’s true. I have met some of the people like that. In this dark age, lots of people suffer that way, and get complicated and confused. If someone has formally received teachings or empowerment from a master, somehow or at some point, he or she is hundred percent sure, knew or convinced that the master is not an authentic teacher; you can stop following him and immediately distant yourself.

What you have received is received. Don’t go against the master, don’t criticise him, because you have already received his empowerment. Nevertheless, you knew that he is not the right teacher. Buddha has never said if the master is wrong, you still keep following them. He at no time has said that. However, Buddha did say that one should never criticise the teacher after one received certain teachings.

Since the teachings and empowerment have already been received; it’s inappropriate for the students to look negative or take negative actions or criticising; all these are wrong. In this instant, one needs skillful means. One must be very skillful to stay away, not to continue, if possible, immediately. As you already knew he is not the right teacher, so it’s no point to keep going more and more. If immediately is not possible, gradually distant yourself. And, to fulfil those broken samayas, again, perform Tsok and do lots of Dorje Sempa recitation. Those practices you have received, can be set aside.

In short, when you realised that you have received the teachings from a wrong person, most importantly is not to continue the relationship, but never go against. Exert yourself in purifying the negativity and fulfilling the samayas. That’s important.

Drukpa Choegon Rinpoche 3.