These three essays are brilliant--particularly Nick Raucher's, which I found to be a thoughtful and precisely argued refutation of the troubling trend toward the formulated "Western Buddhism" now being promoted by Lama Surya Das and a few others. Traktung Rinpoche's (especially in its discussion of the political implications of a collectivist Dharma) and Sangye Khandro's essays were equally good in their own ways.
None of these three addressed an important question, though: how to respond to the aberrations that have already emerged in the "traditional" model of the vajrayana relationship between guru and disciple. Sangye Khandro, in particular, is aware of the corrupted and abusive situation that has developed at one American center (she has visited there many times), and yet to my knowledge has never spoken out in opposition to it.
It is clearly inappropriate to impose artificial guidelines on the relationship between guru and disciple. However, if faith, devotion, and surrender to the body, speech, and mind of a guru are required--as I believe they are--for the successful practice of Vajrayana, the guru should be a genuinely worthy object of devotion. What are we to do about those cases where they are not?
Rick Finney
Dear Rick,
I appreciate your concern and sincerely hope that my response will shed some light on the matter which is indeed sensitive and painful. Since you know very well that the guru-disciple relationship in Vajrayana is based on pure view, faith and devotion I will mention the well known quote that every practitioner of mantra always recites as part of their concluding daily prayers. It goes, "Concerning the conduct and life of the glorious guru, may I never develop wrong view, not even for an instant, no matter what occurs, with strong devotion, may I see this as excellent and may the blessings of the guru enter my mind stream." In order for this prayer to be effective as a practice, it is important to understand who qualifies as a "glorious guru." According to the tradition of mantra in the past, teachers and students would examine one another for years before entering into a formal relationship involving samaya. Once the formal relationship begins, thereafter the meaning of the prayer to always see the guru with pure view comes into play.
A formal relationship in mantra which involves samaya means sitting at the feet of a guru who has been kind to the disciple in three ways. The three acts of kindness are conferral of empowerment, liberating commentary, and reading transmission. Other qualities of the glorious guru include the exhaustion of self-fixated concerns, the sole concern of benefiting others, impartial love, realization of the nature of emptiness, the ability to teach from the lineage without confusion, hesitation, or delusion; patience, humility, and obvious signs of accomplishment, as well as qualities that would be expected of a person in the position of leading others to liberation. The best examples I can think of are gurus such as H.H Dudjom Rinpoche, H.H. Khentsey Rinpoche, H.H. the Karmapa, H.H Pednor Rinpoche, Thinley Norbu Rinpoche and others. If you enter into a formal mantra relationship with any of these teachers, they will never deceive you. The reason is because they are the same as the Three Jewels of Refuge which means they cannot and will not deceive you. You must compare the guru in question with gurus such as these and check to see the difference. For you, the case in question is not really a difficulty involving a mantra relationship because the guru is not necessarily qualified to transmit those blessings to the minds of disciples. Since that is the case it is not a dangerous or damaging dilemma. Not only that, when we connect with the guru who is kind in the three ways, this connection is made possible through karma, previous aspirations, and a basic attraction to that personage based on feeling bliss and joy whenever you are in their presence. In other words, you would feel extremely comfortable when you are around your teacher, no matter what the nature of teaching is that you are receiving. This is a strong indication of whether the formal relationship will be sealed or not. A fully qualified guru will be able to demonstrate many different modes of conduct that meet the needs of the faculties and sensibilities of the disciples. This is usually categorized in the four types of buddha activity, which are peaceful means, enriching, powerful and wrathful. Since it is necessary to tame the minds of beings and establish them on the actual path that leads from samsara to liberation, it will be necessary through the methods of mantra to reveal the passions and poisons in the minds of the disciples so that they can be recognized and purified. If a disciple is emotional and sensitive, a vajra master may choose to address that disciple in a cutting, sarcastic manner in order to bring forth the poisons. If a disciple is needy and fixated, the guru may choose to ignore him/her. It is as Lord Buddha Shakyamuni said in the Sutra called Stainless Renown, "Ananda, just as the depths of the great oceans cannot possibly be measured, likewise the depths of the Bodhisattva's knowledge, skill, wisdom, mindfulness, and other qualities is immeasurable." Especially in the context of mantra, which is a path that leads directly to enlightenment in a single lifetime... the qualifications of the true vajra master must be sublime. If they are, then the master will be able to engage in the conduct of union, in fearless, uncontrived conduct or in any unconventional way that is necessary to guide others. Such conduct is not ordinary and meaningless; it is extremely extraordinary and extremely meaningful. If you believe that a guru possesses these qualities then you should never develop wrong view towards the teacher when the teacher is engaged in conduct that helps beings according to their capacities.
So... to summarize, you must clearly understand what and who qualifies as a vajra master. Then you must be clear about whether you have a formal relationship with the teacher or not. In the case that both you and I are familiar with, it is easy to discover the answer. Once understood (something that I always understood) it is best to rejoice in the fact that many students seem to be benefiting according to their levels which is because of their karma, prayers and individual personalities. Since you did not connect in this way once you figured that out you moved on to greener pastures. We cannot prevent this type of situation from existing because it always has and it always will. What we can do is become better educated about the tradition that we are drawn to and try our best through wisdom, prayer and faith to meet the sublime vajra master that will and can bring us to liberation.
Sangye Khandro