Heavily Promoting their Domo Geshe Rinpoche (the other candidate)

[Ensapa]

Guru devotion is very different from being attached to the Guru. Both are different things but can appear to be the same thing. Guru devotion is the process and the act of doing in according with the teacher's instructions and also to trust him completely in his instructions without second guessing him or doubting him. If we doubt the teacher's instructions in an arrogant manner, why would we follow a teacher in the first place? Its okay to ask due to lack of understanding, but to doubt outright is not a good thing. The crux of Guru devotion is trust: do we trust this person enough to follow his instructions through and through? and does the teacher trust us enough to pass on to us the most sacred practices to us? That dynamic relationship is called Samaya. This is what Guru devotion is. With Guru devotion, the student does everything and follows every instructions with the clear knowledge and motivations that the main motivation for us to do this is to practice the Dharma and not out of attachment to the Guru.

Being attached to the teacher is very different: people who are attached to the teacher will not be practicing Dharma. Instead, they would spend their time to gain the favor of the Guru and play politics to get near to the Guru and they are usually the ones that are rude and will not hesitate to harm other Dharma students to be physically closer to the teacher, or so what they think. Sometimes, when the teacher passes away or leaves, it really makes us think and reflect on what Guru devotion really is. Even those teachers who are very devoted to their teachers, such as Pabongkha Rinpoche, did not train under their old teacher in their present life. He did not become the student of Dagpo Rinpoche again this life. If it was out of attachment to the teacher he would go towards him...it is the qualifications of the teacher that we should be 'attached' to.

That's how i feel, anyway, about Guru devotion

[Big Uncle]

Guru devotion is very different from being attached to the Guru. Both are different things but can appear to be the same thing. Guru devotion is the process and the act of doing in according with the teacher's instructions and also to trust him completely in his instructions without second guessing him or doubting him. If we doubt the teacher's instructions in an arrogant manner, why would we follow a teacher in the first place? Its okay to ask due to lack of understanding, but to doubt outright is not a good thing. The crux of Guru devotion is trust: do we trust this person enough to follow his instructions through and through? and does the teacher trust us enough to pass on to us the most sacred practices to us? That dynamic relationship is called Samaya. This is what Guru devotion is. With Guru devotion, the student does everything and follows every instructions with the clear knowledge and motivations that the main motivation for us to do this is to practice the Dharma and not out of attachment to the Guru.

Being attached to the teacher is very different: people who are attached to the teacher will not be practicing Dharma. Instead, they would spend their time to gain the favor of the Guru and play politics to get near to the Guru and they are usually the ones that are rude and will not hesitate to harm other Dharma students to be physically closer to the teacher, or so what they think. Sometimes, when the teacher passes away or leaves, it really makes us think and reflect on what Guru devotion really is. Even those teachers who are very devoted to their teachers, such as Pabongkha Rinpoche, did not train under their old teacher in their present life. He did not become the student of Dagpo Rinpoche again this life. If it was out of attachment to the teacher he would go towards him...it is the qualifications of the teacher that we should be 'attached' to.

That's how i feel, anyway, about Guru devotion

I think all of us start our practice by developing an attachment to the Guru. As we learn and apply more of the Lamrim and the guidance of the qualified Guru, we lessen our attachment and practice real devotion. This transition may not necessarily be so ideal as people come with various preconceived notions of how a monk and Lama should act. These preconceived notions is very harmful to our practice as we start to judge the Guru through unworthy standards. Therefore, we react in ways that will be contrary to the Dharma and especially with our Guru.

The key to Guru devotion is surrendering and making offerings. I think since we consider our Guru to be the source of all the teachings we have heard and that makes him more important than all the Buddhas because we gain the Dharma through his verbal advice, teachings and great example. Hence, our Guru is the best object from which to make merits through offerings. Studying on the inner and outer meanings of the 50 Stanzas of Guru devotion is a good way to improve our awareness on how conduct ourselves in front of the Guru.

                                                                                                                                   

[Big Uncle]

Guru devotion is very different from being attached to the Guru. Both are different things but can appear to be the same thing. Guru devotion is the process and the act of doing in according with the teacher's instructions and also to trust him completely in his instructions without second guessing him or doubting him. If we doubt the teacher's instructions in an arrogant manner, why would we follow a teacher in the first place? Its okay to ask due to lack of understanding, but to doubt outright is not a good thing. The crux of Guru devotion is trust: do we trust this person enough to follow his instructions through and through? and does the teacher trust us enough to pass on to us the most sacred practices to us? That dynamic relationship is called Samaya. This is what Guru devotion is. With Guru devotion, the student does everything and follows every instructions with the clear knowledge and motivations that the main motivation for us to do this is to practice the Dharma and not out of attachment to the Guru.

Guru devotion is very different from being attached to the Guru. Both are different things but can appear to be the same thing. Guru devotion is the process and the act of doing in according with the teacher's instructions and also to trust him completely in his instructions without second guessing him or doubting him. If we doubt the teacher's instructions in an arrogant manner, why would we follow a teacher in the first place? Its okay to ask due to lack of understanding, but to doubt outright is not a good thing. The crux of Guru devotion is trust: do we trust this person enough to follow his instructions through and through? and does the teacher trust us enough to pass on to us the most sacred practices to us? That dynamic relationship is called Samaya. This is what Guru devotion is. With Guru devotion, the student does everything and follows every instructions with the clear knowledge and motivations that the main motivation for us to do this is to practice the Dharma and not out of attachment to the Guru.

Being attached to the teacher is very different: people who are attached to the teacher will not be practicing Dharma. Instead, they would spend their time to gain the favor of the Guru and play politics to get near to the Guru and they are usually the ones that are rude and will not hesitate to harm other Dharma students to be physically closer to the teacher, or so what they think. Sometimes, when the teacher passes away or leaves, it really makes us think and reflect on what Guru devotion really is. Even those teachers who are very devoted to their teachers, such as Pabongkha Rinpoche, did not train under their old teacher in their present life. He did not become the student of Dagpo Rinpoche again this life. If it was out of attachment to the teacher he would go towards him...it is the qualifications of the teacher that we should be 'attached' to.

That's how i feel, anyway, about Guru devotion

I think all of us start our practice by developing an attachment to the Guru. As we learn and apply more of the Lamrim and the guidance of the qualified Guru, we lessen our attachment and practice real devotion. This transition may not necessarily be so ideal as people come with various preconceived notions of how a monk and Lama should act. These preconceived notions is very harmful to our practice as we start to judge the Guru through unworthy standards. Therefore, we react in ways that will be contrary to the Dharma and especially with our Guru.

The key to Guru devotion is surrendering and making offerings. I think since we consider our Guru to be the source of all the teachings we have heard and that makes him more important than all the Buddhas because we gain the Dharma through his verbal advice, teachings and great example. Hence, our Guru is the best object from which to make merits through offerings. Studying on the inner and outer meanings of the 50 Stanzas of Guru devotion is a good way to improve our awareness on how conduct ourselves in front of the Guru.

                                                                                                                                   

[Ensapa]

I think all of us start our practice by developing an attachment to the Guru. As we learn and apply more of the Lamrim and the guidance of the qualified Guru, we lessen our attachment and practice real devotion. This transition may not necessarily be so ideal as people come with various preconceived notions of how a monk and Lama should act. These preconceived notions is very harmful to our practice as we start to judge the Guru through unworthy standards. Therefore, we react in ways that will be contrary to the Dharma and especially with our Guru.

The key to Guru devotion is surrendering and making offerings. I think since we consider our Guru to be the source of all the teachings we have heard and that makes him more important than all the Buddhas because we gain the Dharma through his verbal advice, teachings and great example. Hence, our Guru is the best object from which to make merits through offerings. Studying on the inner and outer meanings of the 50 Stanzas of Guru devotion is a good way to improve our awareness on how conduct ourselves in front of the Guru.

                                                                                                                                   

For me, I did not start by being attached to the Guru. I started with a very clear motivation that I am to train under this Guru no matter what happens because he knows more than me. he is not an ordinary human being but actually Vajradhara in human form. He displays the 6 parimitas openly and has infinite compassion, wisdom and skillful means that he dispenses to his students wholeheartedly. That is more than enough to convince me that if I follow this person and apply his advice all the way, there is results and that the Buddha's teaching does have effect. That is the only reason why I would submit myself to a Guru: to be able to attain his qualities and then benefit others with that. Being attached to the Guru, I would see it as wanting to have everything to do with the Guru and being obsessed with being physically close to the Guru, and everything except following the Guru's teaching is done to get closer, or following the instructions just to get into the Guru's favor and not really follow it for transforming the mind.

Here's the story of Vakkali who was attached to the Buddha in the wrong way:

Seeing the Dhamma
[The Buddha visits the Ven. Vakkali, who is sick]

Now the Venerable Vakkali saw the Blessed One coming from a distance, and tried to get up. Then the Blessed One said to the Venerable Vakkali: "Enough, Vakkali, do not try to get up.[1] There are these seats made ready. I will sit down there." And he sat down on a seat that was ready. Then he said:

"Are you feeling better, Vakkali? Are you bearing up? Are your pains getting better and not worse? Are there signs that they are getting better and not worse?"[2]

"No, Lord, I do not feel better, I am not bearing up. I have severe pains, and they are getting worse, not better. There is no sign of improvement, only of worsening."

"Have you any doubts, Vakkali? Have you any cause for regret?"

"Indeed, Lord, I have many doubts. I have much cause for regret."

"Have you nothing to reproach yourself about as regards morals?"

"No, Lord, I have nothing to reproach myself about as regards morals."

"Well then, Vakkali, if you have nothing to reproach yourself about as regards morals, you must have some worry or scruple that is troubling you."

"For a long time, Lord, I have wanted to come and set eyes on the Blessed One, but I had not the strength in this body to come and see the Blessed One."

"Enough, Vakkali! What is there to see in this vile body? He who sees Dhamma, Vakkali, sees me; he who sees me sees Dhamma. Truly seeing Dhamma, one sees me; seeing me one sees Dhamma."[3]

In a way, the real method to see the Guru is to practice and apply his teachings, or we'll create the causes to push him further away.

[dsiluvu]

Domo Rinpoche has great clairvoyance since a very young age. I reckon he was 3-4 years old at that time. His parents held a birthday party for him at their house. Almost towards the end of the party, many relatives excused themselves to go home as it was late. But Domo Rinpoche insisted they stayed on to play with him, not allowing them to leave. After a while, an earthquake occurred causing many houses and buildings to collapse including those of Domo Rinpoche's relatives. Only then they realized why the young boy insisted they stay. If it wasn't for Domo Rinpoche's clairvoyance, many of his relatives might not be around anymore.

I don't know much about the other Domo Rinpoche but I suppose since it was the Dalai Lama who recognized him, this young boy ain't a simple child as well. Could he be an emanation? Well I am in no position to judge for sure. The only solace is that under the guidance of the Dalai Lama, this young boy will get a good education both spiritual and secular. He may not be any reincarnated great master, but with the knowledge he receives, I hope he will bring great benefit to others as well.

That is an interesting little story about Domo Rinpoche... even at such a young tender age his mind is so sharp and clearly He is clairvoyant. If he did not insist his relatives to stay, it would have been disastrous. How fascinating all these great Enlightened masters and how the things they do to benefit others.

This story also reminds me of my Lama as well... he would also do the same where sometimes He would make us stay back for ages or instruct us not to go to a certain place or show up up suddenly to do a blessing for a certain someone and the very next day that person had a huge accident but his life was saved, not a scratch. Sometimes even pilgrimage trips, Lama would say that certain people should not go and certain people a "MUST" to go. These are clear manifestations of the Guru's Enlightened mind and skillfulness that is always to bring some kind of benefit to someone. So from this little story from tsangpakarpo highlighted... we can see that these highly attained Lamas are so humble that they would never reveal to anyone their abilities.

So fortunate that Serpom Monastery have such high caliber Gelug Lamas such as Domo Rinpoche to continue the teachings of Lama Tsongkhapa!

[Ensapa]

That is an interesting little story about Domo Rinpoche... even at such a young tender age his mind is so sharp and clearly He is clairvoyant. If he did not insist his relatives to stay, it would have been disastrous. How fascinating all these great Enlightened masters and how the things they do to benefit others.

This story also reminds me of my Lama as well... he would also do the same where sometimes He would make us stay back for ages or instruct us not to go to a certain place or show up up suddenly to do a blessing for a certain someone and the very next day that person had a huge accident but his life was saved, not a scratch. Sometimes even pilgrimage trips, Lama would say that certain people should not go and certain people a "MUST" to go. These are clear manifestations of the Guru's Enlightened mind and skillfulness that is always to bring some kind of benefit to someone. So from this little story from tsangpakarpo highlighted... we can see that these highly attained Lamas are so humble that they would never reveal to anyone their abilities.

So fortunate that Serpom Monastery have such high caliber Gelug Lamas such as Domo Rinpoche to continue the teachings of Lama Tsongkhapa!

being the disciple of a clairvoyant lama can be quite interesting as he can read our thoughts and he will sometimes verbalize them or act in ways that indicate that he is completely aware of our thoughts and intentions. it can be quite intimidating at first but after a while, i realize that the more he does that the less places i have that i can hide from. There is simply no more place or no room for me to hide my negative qualities anymore as he will expose them at every turn. Even when i "cover" my negative side with a positive one, he will eventually put me in a situation where i have to face  my negative aspect and rectify it. There is literally no way out, or no way for me to indulge in my negative qualities and say that it is okay to do so. He also gives instructions that are seemingly difficult or that is exactly what we are afraid of doing, but somehow, if we do it or at least give it a go, things turn out for the better.

A clairvoyant lama is a very precious tool for accelerating our Dharma practice, and if we do find such a lama, we must never give up on him or her and we should follow the instructions all the way although its not always easy to do but practice does make perfect as he knows the exact things that we do that will challenge our comfort zones, but if we do it we will improve drastically in all aspects. It can be quite a challenge to go through, but it is worth it at the end of the day as we gain what we want in the Dharma.

[Dondrup Shugden]

It is saddening to note the chaos created by the recognition of many incarnations of previous great lamas at the will of HH Dalai Lama.

There are 2 Panchan Lamas, 2 Karmapa and also 2 Domo Geshe Rinpoche.  All this will be a problem of division, breaking of Guru Samaya, and confusion within the Tibetan Buddhism. 

Is there bigger picture which is not seen by lay practitioners? To add further to the confusion, HH Dalai Lama also said that there will not be a 15th Dalai Lama and also that if there is to be, it may be a female. Please be aware that females cannot be ordained as a full monastic member, at least for now.

How much more confusion to be sorted out for the present and next generations of Tibetan Buddhists among the Tibetans in exile, the Tibetans in Tibet and the practitioners world wide.

Is this confusion another part of the bigger picture?  For now, the division is chaotic.  And most of all does not induce calm for lay Tibetan Buddhists. It is sincerely hoped that the chaotic situation will not destroy Tibetan Buddhism by and large.

Let us all have guru devotion, and put all the confusion to rest. Trust your root guru to be the guiding light.

May all be reminded of the ban on Dorje Shugden and the numerous contradictory remarks from the Dalai Lama. MORE CONFUSION?