conversations.from: human
conversations.value: Give me a description for a story titled The Teacher-Student Relationship about West, Buddhist, Shambhala with the genre: Religion & Spirituality, Buddhism.
conversations.from: assistant
conversations.value: "This is a critical teaching especially suited for our confusing times, as students in the West continue to adapt to the Buddhist conceptions of devotion, submission, trust, and acceptance." Shambhala Sun
conversations.from: human
conversations.value: Give me the first five paragraphs for this story.
conversations.from: assistant
conversations.value: The Teacher-Student Relationship
  Just as a vine [takes on the fragrance of] the sandalwood tree, and kusha grass growing in a dirty swamp [becomes impure], by following a sublime person, you yourself will become sublime; by following a bad person, you yourself will be come bad. Therefore, assiduously follow sublime beings and reject the harmful teacher.
  So, [concerning] faith, if it is asked, what is it like? If one classifies faith there are three kinds: faith which is trust, faith which is longing, and faith which is clear.
  Longing faith is recognizing unsurpassable enlightenment itself as something very special; then with devotion for the purpose of attaining it, training in the path.
  Clear faith is relying on the three excellent and rare objects, then giving rise to them. A clear mind is having respect and devotion for the excellent rare objects [the three jewels]: the jewel of the Buddha who shows the path, the jewel of the dharma as being the path, and the jewel of the sangha as being the spiritual friends who accomplish the path. May all the works of Māra vanish by virtue of the perfect purity of the Immovable One! Such, O Sāgaramati, are the words that vanquish the Evil One and remove all defilement. He, that expounds the Doctrine, must duly recite them and then, having occupied the preacher's seat, let his thoughts full of love [which manifest themselves in the desire] to secure supreme Enlightenment extend over all the circle of hearers. He must think of himself as of a physician; of the doctrine as if it were a remedy; of those that are to study as of patients; and of Buddha, as of the Highest of living beings. Moreover, he has to consider that the rules of the Doctrine must be established so as to have a long existence. Now, if he teaches the Doctrine, having first uttered the mantra [which has been mentioned], the Evil One and his hosts will not dare to approach him, in order to divest him from teaching, within the reach of a hundred miles, and those who still chance to come near, will not be able to make any disturbance.
conversations.from: human
conversations.value: Add another sentence about Śame, Śamavati, Śamita, released, stamped, annihilated.
conversations.from: assistant
conversations.value: The Teacher-Student Relationship
  Just as a vine [takes on the fragrance of] the sandalwood tree, and kusha grass growing in a dirty swamp [becomes impure], by following a sublime person, you yourself will become sublime; by following a bad person, you yourself will be come bad. Therefore, assiduously follow sublime beings and reject the harmful teacher. 
  So, [concerning] faith, if it is asked, what is it like? If one classifies faith there are three kinds: faith which is trust, faith which is longing, and faith which is clear. 
  Longing faith is recognizing unsurpassable enlightenment itself as something very special; then with devotion for the purpose of attaining it, training in the path. 
  Clear faith is relying on the three excellent and rare objects, then giving rise to them. A clear mind is having respect and devotion for the excellent rare objects [the three jewels]: the jewel of the Buddha who shows the path, the jewel of the dharma as being the path, and the jewel of the sangha as being the spiritual friends who accomplish the path. 
  Śame! Śamavati! Śamita Śatrum! añkure! mañkure! marajiti! karāde! keyūre! tejovati! ojasvini viśiṣṭanirmale! malāsane! okhare! khage! grase! grasane! omukhe! parñámukhe! varannkhe! All the bonds of the demons are removed, all the antagonists are vanquished, [we are] released from the chains of the Evil One and stamped with the seal of Buddha, and all the devils are annihilated. May all the works of Māra vanish by virtue of the perfect purity of the Immovable One! Such, O Sāgaramati, are the words that vanquish the Evil One and remove all defilement. He, that expounds the Doctrine, must duly recite them and then, having occupied the preacher's seat, let his thoughts full of love [which manifest themselves in the desire] to secure supreme Enlightenment extend over all the circle of hearers. He must think of himself as of a physician; of the doctrine as if it were a remedy; of those that are to study as of patients; and of Buddha, as of the Highest of living beings. Moreover, he has to consider that the rules of the Doctrine must be established so as to have a long existence. Now, if he teaches the Doctrine, having first uttered the mantra [which has been mentioned], the Evil One and his hosts will not dare to approach him, in order to divest him from teaching, within the reach of a hundred miles, and those who still chance to come near, will not be able to make any disturbance.
conversations.from: human
conversations.value: Give me four more paragraphs.
conversations.from: assistant
conversations.value: And further on: "In the same way, if the adherents of the Śrāvaka Vehicle, unworthy of the Great One, come to hear the teaching of the latter, they will become confused, adhere to nihilistic views and fall into evil births. For this reason you must teach the Doctrine only after having examined the faculties of the hearers."
  Again: "It is not proper to preach Hinayanistic Doctrines to one that is worthy of the Great Vehicle."
  And: "Speak not of matters sublime and of profound meaning to one that adheres to the Small Vehicle. As [all these passages] show, thorough knowledge of the pupil's behavior or character is needed."
  It is said, likewise, that tolerance is needed with regard to the faults made by the pupils. This may be fulfilled if one is possessed of that supernatural insight through which one comes to know the amount of help that is to be administered to others. If [this insight] is wanting, one must abstain from teaching to those that are not devoted to the Doctrine and to those that wear insignia, and to the following five [categories of persons, the teaching to whom is prohibited by the Vinaya] etc. Such persons will be always opposed to a teaching that humiliates them and become full of passion and hatred. Consequently, the teaching and study of the Doctrine that has such an unfavorable result cannot be of help for the attainment of felicity and salvation.
conversations.from: human
conversations.value: Give me the last four paragraphs.
conversations.from: assistant
conversations.value: Think of yourself as sick, and think of spiritual benefactors as physicians; think of their instructions as medicines, and think of the practices as getting rid of disease. Think of yourself as a traveler, and think of spiritual benefactors as guides; think of their instructions as the road, and think of the practices as going to the land of your destination. Think of yourself as crossing over to the other shore, and think of spiritual benefactors as boatmen; think of their instructions as a ford, and think of the practices as a boat. Think of yourself as a farmer, and think of spiritual benefactors as water spirits; think of their instructions as rain, and think of the practices as the ripening of the crops. Think of yourself as a pauper, and think of spiritual benefactors as the givers of wealth; think of their instructions as wealth, and think of the practices as getting rid of poverty. Think of yourself as an apprentice, and think of spiritual benefactors as mentors; think of their instructions as arts, and think of the practices as accomplishments. Think of yourself as fearless, and think of spiritual benefactors as heroic warriors; think of their instructions as attack, and think of the practices as vanquishing enemies. Think of yourself as a merchant, and think of spiritual benefactors as ship captains; think of their instructions as treasure, and think of their practices as obtaining treasures. Think of yourself as a good son, and think of spiritual benefactors as parents; think of their instructions as the family business. Think of yourself as a prince, and think of spiritual benefactors as the chief ministers of a spiritual king; think of their instructions as the precepts of kingship, and think of the practices as putting on the turban of truth adorned with the crest of knowledge and overseeing the capital of the spiritual sovereign.
  The chief foundations of teaching must be six in number, corresponding to the six transcendental virtues, as follows: (1) Delivering the words and meaning according to one's own conception [charity]; (2) suppressing the sinful acts of the three media [morality]; (3) enduring heat, cold, and other odds [patience]; (4) perseverance in teaching [energy]; (5) concentration of the mind upon the subject of the latter [concentration]; (6) analysis in regard to the words and sense, as to their contradiction or right connection, etc. [analytic wisdom].
  The teacher Haribhadra says [the harmony with the six transcendental virtues is attained by]: (1) Granting the gift of the Doctrine etc. [charity]. (2) becoming free from thoughts that characterize a Hinayanist [morality]; (3) enduring harsh words from all those with whom one chances to meet [patience]; (4) arousing the desire to study [energy]; (5) bringing about the concentration of mind [to a degree] which cannot be attained if one is a follower of other vehicles [concentration]; (6) clothing those that strive for Supreme Enlightenment in the armor of non-perception of the reality of separate entities (highest wisdom).
  Although in this case the term 'memory' is used, its definition is applicable to the popular 'mindfulness.' The latter is preferred by most teachers and scholars, since it indicates a continued mental focus on any chosen object (either concrete, abstract, or formless) and on the precepts as well as the enlightened qualities.