In general, there are two aspects to the Bodhisattva Vow. The first aspect is the wish, the intention, or aspiration of a bodhisattva. The second is the application of that intention or wish. The Application of the wish means to actualize, or to put the wish into action. The Bodhisattva Vow should be taken after the Refuge Vow.

The Aspiration of the Bodhisattva Vow

First comes the aspect of the wish or aspiration. This means that we set our minds upon a goal, towards a target. What is this? It is all the beings that occupy space in a whole variety of forms of existences in all the worlds and planets. What characterizes a living being? It is that the living being has a mind. Its mode of existence is characterized by suffering due to the fact that the mind is deeply rooted in fundamental ignorance. A mind marked by fundamental ignorance produces nothing but disturbing emotions. Under such influences, inevitably we will act and accumulate karma. The karmic seeds when ripened produce suffering. It is this suffering that underlies and produces the various types of existences. The process generates itself life after life and forms a cycle of existences. By being concerned with all beings, their conditions of existence and their suffering, we will develop an authentic compassion.

Developing the Wish to Liberate All Beings

Keeping in mind the suffering that all beings experience, we need to develop an attitude. This mental attitude is a profound wish that we must develop in an honest way. The wish is for all beings to be completely and permanently liberated from suffering. Faced with this suffering of beings, one encourages oneself to develop the state of mind known as bodhicitta. In order to realize this wish, i.e. to relieve beings of suffering in a definite way, one has to work on oneself and be liberated from one’s own suffering and confusion. Then afterwards, one can acquire the true capacity to help others and to liberate them. This capacity is a complete and perfect awakening; it is the state of Buddhahood. It is a real capacity to benefit others in a spontaneous way. In order to achieve this awakened mind, one needs to have firmly created the cause for it.

The Awakened Mind

The development of bodhicitta, or the enlightened aspiration, is the cause of awakening. The development of this aspiration forms a seed in the mind that will ripen as enlightenment. To formalize our commitment, we take the Bodhisattva Vow. Having taking the Vow, we carry on by actualizing this attitude of mind, and we develop spiritually. From life to life, we become increasingly capable of achieving the benefit of others. Eventually, we will realize the ultimate fruit that is the complete and perfect awakening, the state of Buddhahood. We will then benefit beings spontaneously, no longer in a conceptual manner, but in a completely spontaneous way without any obstacles. Just as the sun shines in the sky and illuminates everything, the activity of the Buddha will naturally benefit others. It is what is called the fruit of awakening, a complete and perfect awakening acquired by developing bodhicitta.
These are therefore the two points of view, the two reference points on the path to enlightenment: the fruit itself, and the seed or cause that produces the fruit. The fruit is the genuine capacity to benefit others. Its cause is the development of bodhicitta, the development of the enlightened attitude, formalized by the Bodhisattva Vow.

Four Types of Beings

We have talked about the fruit of awakening. It is important to really understand what this fruit is and what it means to be awakened. A Buddha has the capacity to accomplish the benefit of others in a spontaneous and limitless way. We need to understand what that means.
A Buddha benefits others spontaneously through four levels of activity that correspond to four types of beings. Spontaneously, a Buddha’s activity enables beings that are completely imprisoned in samsara and its suffering, to have the opportunity to liberate themselves. This is especially the case for beings trapped in the suffering of the lower realms. A Buddha has the capacity to bring them to a rebirth in which they can experience relative happiness.

The second and third levels of activity concerns the beings that are already on the Path of spiritual practice. These beings are the arhats, and the Pratyekabuddhas. (They are on the Path but their levels of realization are still not the real enlightenment.) In this case a Buddha’s activity takes the form of encouragement and support so that they can completely free themselves from samsara.
Take for example the arhats. Their practice will yield them the realization of the Smaller Vehicle (Hinayana); the Buddhas can help them equally to attain full enlightenment. The arhats are those who are already established in an inner peace of mind. They reside completely in this peaceful state. This achievement of inner peace is the fruit of the path of individual liberation, the awakened state of an arhat. The Buddha’s activity can influence an arhat to advance towards full awakening rather than to remain in this peace. The activity of a Buddha can effectively shake an arhat out of the state of serenity and peace of his samadhi or meditative absorption. The Buddhas exhort the arhats to continue along their paths towards full awakening. The same applies to the Pratyekabuddhas.

A Buddha’s activity also benefits a fourth type of beings. They are practitioners who are on the higher levels of the Bodhisattva Path, that is, the eighth or the ninth level. These Bodhisattvas are encouraged and helped by the activity of a Buddha to continue their efforts, to persevere, until they realize by themselves the full awakening.

Thus, we can see how vast this awakened activity of a Buddha is. Its sphere encompasses at the same time, beings who are completely caught in samsara, beings who are already on the Path of practice as well as beings who have already attained various levels of the Path. In short, this activity benefits all types of beings, on all levels of the Path. So it is important that we understand the initial cause that precipitates this spontaneous and boundless activity. It is this promise, this commitment, and this oath to practice in order to help and to benefit others. The Bodhisattva Vow enables us to have this spontaneous and limitless result.

Putting the Enlightened Aspiration into action

To actualize this enlightened aspiration and wish, we have to engage ourselves in the practice of the six paramitas, the six enlightened qualities. They are : generosity, ethics, patience, enthusiastic effort, meditation, and non-discriminating wisdom. A Buddha is someone who has brought these six qualities to full perfection and maturity. By practicing these qualities, complete awakening can be realized. The Buddhas have practiced and actualized these qualities, they perfected them and thus achieved enlightenment. They have gone through numerous existences rooted in their wish to truly help others. As a result, their enlightened qualities blossomed. We should follow their example and as we take the Bodhisattva Vow, we should think: “Just as the Buddhas of the past, the present and the future, adopt the Path of practicing the six enlightened qualities, the six paramitas, I too will follow this Path.”

The Discipline of the Bodhisattva Vow

We can activate and carry out the Bodhisattva Vow in the context of three types of discipline. Firstly, we reduce our negative actions that cause suffering. Secondly, we accumulate positive actions that generate positive results for ourselves and for others. And thirdly, we behave and act to benefit others.

In order to maintain and to carry out the Bodhisattva Vow, we have to train ourselves. The methods are clearly explained in Gampopa’s ‘Jewel Ornament of Liberation.’ If we fully train in these methods, we will build a powerful base for the development of virtues and everything that is positive. The development itself is automatic when the Vow is not broken. Even when we sleep and even when the mind is not attentive, these positive benefits continue to develop. This is why it is said that the Bodhisattva Vow is like a fertile ground for the development of virtue.

In as much as the Buddha’s teachings are extraordinarily profound and vast, it is immensely difficult to be a truly qualified teacher. To be genuinely competent requires the attainment of a level of understanding which apprehends the essence of enlightened mind in its entirety, and which is completely free of any erroneous supposition. Such an individual is extremely rare. However, despite this fact, there are many well-educated teachers who have attained impressive intellectual mastery of the general tenets of the Buddhist tradition, and are proficient in instructing student in a purely academic fashion.

In fact, the training of a scholar is quite rigorous, which is partially due to the sheer volume of material that must be covered. In the Tibetan Buddhist tradition, there is a vast collection of commentaries which expound on the sutras, tantras, and other viewpoints derived from the Buddha’s teachings. The writings of Nagarjuna, Asanga, and other great scholars and realized beings were translated centuries ago from Sanskrit and brought to Tibet, where they have in turn been the subject of further commentaries by innumerable Tibetan philosophers. The tradition has undergone continuous evolution as various topics have been debated over and eminent essays repeatedly critiqued and revised in order to clarify various theories. Buddhist institutions of higher education (Tib. Shedras) of all of the major traditions of Tibetan Buddhism have certain areas of study in common, such as: the Madyamaka Viewpoint, which is considered the highest level of thought within the Mahayana-sutra tradition, through which one acquires definitive understanding of the ultimate view known as Pramana (Tib. Tsema). Pramana is the investigation through debate and analysis, of different schools of thought concerning the nature of mind’s relative and ultimate cognition of phenomena. The Prajna Paramita sutra (perfection of wisdom sutras) discloses the systematic path of enlightenment according to the Bodhisattva tradition. The Abhidharma Kosha is a detailed analysis of the Sravaka and Pratyeka Buddha vehicles, which together comprise the Theravada tradition. The Vinaya (discipline); and studies in tantric philosophy.

The more one delves in depth into these topics, the more complex and extensive the explanations become. It is not unheard of for studies to last fifteen or twenty years, or more. In addition, there are also subsidiary subjects such as Sanskrit, astrology, and linguistics (which include grammar, poetry and literature).

Presently, those who follow a course of study in a Shedra normally spend twelve to fourteen years as students. Upon successful completion of their studies, they receive a title indicating their level of qualification. Their study is comprehensive and the completion of the course indicates an extensive knowledge of the subject matter. It must be remembered, however, that there is no-guarantee that the graduates have understood the teachings profoundly, since true knowledge extends far beyond the mere compilation of information.

Beyond this, if additional years of study are undergone, it is possible that the scholar may reach a point where no doubts concerning the meaning of the whole array of texts and scriptures remain, and where certitude of the various philosophical viewpoints expounded therein has been attained. Thorough examination has clarified every discrepancy, and no question is unanswerable. For such a person there is no book which has any more to teach, and upon reaching this level of outstanding academic achievement a scholar may, finally be able to compose treatises.

In Tibet, composing a philosophical work was an extremely serious undertaking. If a great scholar had a solid background in literature and debate as a basis, it was permissible to write about any of the main subjects of philosophical inquiry mentioned earlier; but one had to be prepared to defend oneself in public debate. Great scholarship was needed because defects in reasoning which the author could not clarify were justification for the refutation of the composition and a cause for great humiliation. However, if other great scholars accepted it as a valid composition, it would bring the author respect and renown. Among those great scholars who were called “Khenpos” in the Kagyu, Sakya and Nyingmapa traditions, and “Geshes” in the Gelugpa tradition, the highest status that one could attain came when one produced a treatise that stood unrefuted by the many inevitable challenges and cross-examinations. As a result, high standards prevailed in both India and Tibet.

Although it is difficult to attain academic status, to be a highly qualified meditation master capable of effectively guiding students is also an admirable accomplishment. The actual purpose of following the Buddhist path is to achieve Buddhahood, the enlightened state. This attainment depends extensively on meditation experience. Although one has memorized thousands of books, if one does not attain that awareness which the Buddha intended, then his teachings cannot be said to lead one to enlightenment.

In order to lead a student along the path of meditation, a teacher must have thorough knowledge about every aspect of meditation, and must have practiced every aspect as well. The experiences and problems that have arisen in the teacher’s own meditation practices allow the teacher to have insight into the nature of students’ particular problems. Such skills cannot be learned through theoretical knowledge. Through one’s own experience alone one learns to see whether or not the fruition of a particular meditation practice has been achieved, and if not, one learns how to develop it. In addition, every single student has unique aptitudes and weaknesses and therefore requires individual guidance. Clearly, only highly realized meditators are capable of guiding others in meditation.

An example of the value of this type of training is shown by the relationship that existed between the yogi Milarepa and his disciple, Gampopa. One day during the period in which Gampopa was training under Milarepa, he lost his eyesight while meditating in a cave and became completely blind. He crawled on his hands and knees to Milarepa’s cave and informed Milarepa that a grave problem had arisen. He was afraid. Milarepa answered that he should not worry that this event was neither good nor bad. He diagnosed the cause immediately, informing Gampopa that his meditation belt1. was too tight and was creating excessive tension.

On another occasion, Gampopa’s meditation in his solitary retreat was suddenly disturbed by the appearance of a thousand Buddhas in the space above him. He rushed to meet Milarepa and excitedly informed him that a great fruition had been achieved in his practice. Milarepa answered calmly, “if you press on your eyes with your fingers you will see two suns, which like your vision is just an illusion. It is neither a positive nor a negative sign. So just concentrate on meditation and don’t be attached to visions”. Because Gampopa was able to fully appreciate the significance of his teacher’s statement, the vision subsided.

It was Milarepa’s vast insight that enabled him to advise Gampopa correctly. A scholar might have searched through various books, concluded in the first case that perhaps Gampopa should go to a doctor, and in the second case that the vision was a truly great occurrence and might have advised Gampopa to attempt to have more such visions.

Presently there are many meditation teachers in the world but almost all are knowledgeable of only the beginning stages of meditation, being beginners themselves. One cannot say that all meditation teachers are inexperienced, but it does seem to generally be the case. They may have the capacity to teach the beginning levels of meditation practice, but lack experience of advanced levels. This includes scholars of eminent and humble status alike, if they themselves do not have extensive direct experience of the higher levels of meditative awareness. Scholars who are relatively inexperienced in meditation still serve the purpose of being able to lecture and instruct people about the truths of Buddhism. Even so, when compared to a meditation master, an erudite scholar is inferior. A blend of these qualities would seem to be optimal were it not for the time constraint involved. Mastery of theoretical knowledge requires years and years of study, as does mastery of the meditation experience through the various stages of tranquility and insight meditation, up to its most advanced level, which, in the Kagyu’ tradition, is known as Mahamudra.

One must consider the true aim of Buddhist practice, which is nothing less than achieving enlightenment. In considering the most expedient method to gain the result of absolute realization of a Buddha, Milarepa has stated that the proper teacher, proper instructions, proper practice and proper conditions combine to produce the proper result. This refers to successfully progress through all of the various stages of attainment from the beginning up through to the final result. With this in mind, the proper teacher is an essential condition. If one is striving to be a scholar one’s teacher should certainly be a scholar. If one is striving to achieve enlightenment, one’s teacher should be a qualified meditation master.

The most recommended course of action which I offer to Buddhists of this present age is to gain a firm basis of theoretical understanding of the Buddhist path, and then to proceed onward by focusing as much as possible on actual meditation practice under a competent guide. Competence, in this case, is not measured by abilities to read Sanskrit or English, or the possession of a Khenpo or Geshe degree; it is measured by meditation experience and realization.

Published in Knowledge in Action, Volume 1 Number 1, 1992
the journal of the Karmapa International Buddhist Institute (KIBI)

Ground Knowledge of the Buddhist View on Facts

1. The Five Aggregates
2. The Eighteen Mental Seeds
3. The Twelve Sources of Sense, with the support of the Sautrantika Philosophy
4. The Twelve Links of Interdependence, with the support of Madhyamaka Philosophy (Middle Way Philosophy)
5. Karma & The Explanation of the Six Causes and Four Conditions
6. The Four Noble Truths (in detail) according to the Abhidharmakosha (Compendium of Higher Knowledge of Phenomena)
7. The Twenty-two Faculties according to the Abhidharmakosha
8. The Relative and Absolute Truth according to the Uma Gyen (The Ornament of Madhyamaka) by Shantarakshita
9. The Three Yanas and the Five Paths
10. The Composed and the Non-Composed

Buddhist Ethics

1. Refuge vow and Bodhisattva vow
2. Letter to a Friend by Nagarjuna
3. Recalling the Qualities of Three Jewels Sutra

Meditation

1. Chapter Eight of the Abhidharmakosha (Compendium of Higher Knowledge of Phenomena) on The States of Meditative Concentration, simplified version
2. Chapter Seven of the Abhidharmakosha on Wisdom, simplified version
3. The Commentary on the Remembrance of the Three Jewels by Taranatha
4. Chapter Four of the Jewel Ornament of Liberation: “The Refuge Vow, The Precepts of The Bodhisattva Vow, the Six Paramitas,” etc.
5. Chapter Five of the Jewel Ornament of Liberation: “The Result: Buddhahood”
6. Practice of the Bodhisattva Wish, according to the Commentary on Wishing Prayer of the Arya Samantabhadra
7. Lojong Practice: Seven Point Mind Training, according to the Commentary written by the present Shamar Rinpoche Mipham Chokyi Lodrö

Taken from teaching on Phowa given at
Bodhi Path Virginia, June 20, 2004.

I would like to share a traditional teaching about how to cultivate good judgment. This is a teaching to help us trust our common sense and avoid being misled. The four reminders here apply to dharma as well as all aspects of our daily lives. I believe that many problems in modern society could be solved if people would just follow this simple advice.

I call this teaching the “Four Ways of the Wise.” The wise know who and what they can depend upon. Thus, they avoid many traps of sloppy thinking.

This teaching consists of four simple maxims:

Depend on the teaching and not on the teacher

Depend on the meaning and not on the words

Depend on the depth and not on the surface

Depend on wisdom and not on concepts

1. Depend on the teaching and not on the teacher

We are often impressed by speakers who dazzle us with their charisma. Powerful personalities can bring out strong emotions in their audiences. Speakers or teachers who are entertaining, provocative or engaging can motivate us to act. Today, it seems as if a teacher must become a “motivational speaker” to have any students at all.

This can cause problems. Is it necessary to name the charismatic leaders of the past who have led people into great suffering? Appearances can be misleading. Charisma does not tell us whether someone’s knowledge is correct or not.

Choose a spiritual teacher as carefully as you would choose a surgeon. Your life depends on the skill of the surgeon. And something infinitely more important depends on the skill of the spiritual guide.

Of course, many people interested in Buddhism do not yet feel that they are ready to have a personal relationship with a teacher. Perhaps for them it is enough to read dharma books by different teachers. At the beginning, it is helpful to explore. But if we want our practice to go beyond the superficial, if we want to make some progress, then at some point we have to find a teacher.

I suggest that you put as much care into selecting a dharma teacher as you would into choosing a cancer surgeon. Before committing to one teacher, you should investigate. Research several teachers first. Then, select one for you based on the most important criteria: skill at teaching, meditative awareness and knowledge of dharma.

Traditionally, teachers of Buddhist philosophy are separate from teachers of meditation. It is not easy to find someone truly qualified in either area of course. But teachers skilled in meditation are even harder to find than those with a good academic knowledge of philosophy. Philosophy teachers may even be able to teach basic meditation. But more advanced practices can only be taught by someone who has made some progress on the Buddhist path him or herself.

Buddhist teachers should teach the teaching of Buddha, not their own teaching. So it is helpful to know something of the Buddha’s teaching. Read books about the historical Buddha and other great teachers of the past such as the Buddha’s disciples and Tibetan masters like Milarepa. This will help you judge whether a teacher seems to be conveying the genuine dharma.

2. Depend on the meaning and not on the words

People like to follow fine words. Impressive language can be very convincing. Wording can be skillful to make meaning clear or it can help to make something more beautiful, as in a poem or a song, or wording can be used to impress your audience, to let them know you are educated and adept at prose style and turns of phrase. But the meaning is the most important: it should be the correct meaning.

What is correct meaning in spiritual teaching? First, to be correct, a teaching must give some benefit. Second, it must tell the truth. Once these two criteria are met, then wording is less important. But good wording can make correct teachings easier to read and more interesting, so it is useful.

Yet, if you use good wording but tell lies, not only does your good wording give no value, but it is actually harmful, because you may cause people to fall into harmful beliefs and errors.

Here’s an example. Legend says that once upon a time there was a Brahmin scholar with a very beautiful wife. At an advanced age, this Brahmin got sick and knew that he would soon die. He was a jealous man, and he became terrified that another man would marry his wife after his death. So, being a scholar who was also very determined, he did something quite extreme. He mustered all his strength to write a self-serving book to convince to convince his wife to jump into his funeral pyre. In this book, the Brahmin said that when his body is offered to the god Shiva it will be transformed from a burning body into a “liberated” body. He went on to write that since a Brahmin’s wife is not just a wife, but a goddess taking part in a holy union, that she should join her husband and become liberated as well. The style and language of this book were perfect, since the Brahmin was a master of rhetoric. Indeed, so the legend goes, the book was so convincing that the wife jumped in the fire. And thus was the hateful practice of sati begun in India. It was widespread until outlawed by the British and continues in some places even today.

Wording is a flower, it is an adornment. Meaning is the real body. Good wording without meaning is like precious jewels on a corpse. The power of meaning will come through even if words are not impressive, like a beautiful woman who is unadorned, whose natural beauty shines through. Skillful wording allied with good meaning is like a beautiful woman whose natural allure is enhanced by beautiful jewels.

3. Depend on the depth and not on the surface

No one intentionally tries to be shallow, but many of us allow haste or lack of confidence in our own judgment to cause us to rely on received ideas, prejudices and clichés. Particularly when it comes to your spiritual life, it is important to investigate any teaching for yourself. There is no call for blind faith in Buddhism. On the contrary, you cannot make progress on the Buddhist path unless you are willing to go beyond popular notions.

In Buddhism, it is particularly important to try to see below the surface. Buddha gave teachings at different levels depending on the aptitude of his audience, whether beginners or advanced practitioners. Yet, even beginning teachings can express profound messages for the highly qualified practitioners who are able to de-code them.

More importantly, you need to be able to think deeply to get any benefit from dharma at all. Let me explain.

If you have a problem, you should seek a solution appropriate to the problem. If your problem is simple, you can find a quick, easy solution. But if your problem is complex, you will need a powerful remedy. And if your problem is the most profound problem that humans or living beings can experience—the problem of suffering and existence—then you will need a deep solution, the most profound remedy available.

If you have no ignorance, then you don’t need to deal with ignorance. Buddhadharma gives us the directions to get to enlightenment. To draw the quality of enlightenment out of the stuff of our everyday ignorance, dharma has to be applied to every aspect of that ignorance itself. In this way, the solution will come directly out of our problems. A famous Buddhist text by the ancient Indian philosopher Vasubandhu, the Abhidharmakosha (“The Treasury of Manifest Dharma”), says that if you practice using remedies for small problems, then eventually you will chip away at your biggest problem, ignorance itself.

Thus, the strongest confusion can be cured by the simplest meditation. For example, you can decrease sexual desire by meditating on dead bodies. Yet, the most subtle confusion can only be solved by the most profound wisdom. Thus, it requires the profound Diamond Samadhi, the final level of meditative absorption before enlightenment, to end the tiny obscuration that remains at the end of the Buddhist path.

Following this precept means that you yourself should not be satisfied with shallow thinking and that you should encourage others to judge deeply as well.

4. Depend on wisdom and not on concepts

I will be very brief here. This final maxim is the most profound, but we can say very little about it.

It is mainly intended for serious meditators. Gaining wisdom means realizing the nature of mind. To do this, you cannot rely on dualistic consciousness; you will go through to the non-dualistic mind, which we call wisdom. Meditators depend on the non-dualistic mind and not on the normal dualistic mind. They know that language, logic and reason are limited and cannot give access to ultimate reality, so they do not put much stock in these.

Depend not on dualistic or logical and conceptual mind, which is illusion, this maxim says, but on non-dualistic mind. Go underneath, don’t follow illusion as usual. Please do not forget that no matter how impressive or convincing our thoughts are, ultimate reality is beyond their reach.

Conclusion

So these are the four Ways of the Wise. Is it a sign of a decadent age that most people today behave in a way opposite to these precepts? They pile up one mistake on top of another without respite. People mislead themselves and then one person misleads another who in turn passes on wrong thinking to yet others, creating an endless chain of error. Please, don’t let yourself get caught in this chain. Rely on these four maxims, and you will cut through the bonds of illusion just as the great bodhisattva Manjushri, who has realized the perfection of wisdom, cuts through obscurations with his sword of wisdom.

During the past two weeks as I have traveled to several Bodhi Path centers in the United States, many members have asked me to explain the horrible acts of the terrorists on September 11and to suggest a course of action from the Buddhist perspective. I offer the following thoughts for my disciples’ guidance.

The terrorists who brought about this senseless tragedy are afflicted by ignorance and consequently can be deceived by a blind faith in a belief system that distorts the true spirit of Islam. They do not have the wisdom and proper sense of judgement to determine what is right and wrong. Because of their ignorance and blind faith, people with evil intentions manipulated and misused them. Therefore, just as we should show compassion on the victims, we should also have compassion on the
terrorists due to their ignorance.

When governments and individuals set a future course of action, their motivation or aim is the critical determinant to what is appropriate and morally correct. The seeking of revenge clearly is not acceptable in Buddhist terms. However, if a government or individual must take an action that has harmful effects but that is done for the purpose of preventing evil and benefiting the majority, this is acceptable.

According to Buddha’s teachings on ethics, I believe there are four different combinations of aim/intention and action. Listed from the most evil to the most compassionate, they are:

1) Bad or evil aim-negative or hurtful action
2) Bad aim-benign or positive action
3) Good, realistic aim-destructive or harmful action
4) Good or pure aim-benevolent action

In order to counter terrorism, governments of the world and their
leaders must pursue this goal only with the aim of benefiting everyone, including the ignorant terrorists themselves. If purely benevolent acts are inadequate to achieve this goal, then there is no choice but to engage in narrowly targeted acts designed to root out the evil of the terrorists while inflicting the least amount of harm to the innocent.
This can be accomplished through the use of our wisdom and compassion which we find through logical analysis that is a part of human wisdom.
It is important not to make decisions based on our obscured emotions.

On a personal level, we should not dwell in our sadness or fear over this tragedy. Instead, we should use it as an inspiration to develop our own compassion. We should make wishing prayers for the victims but also expand our wishes to include all beings who have suffered throughout the world. This tragedy must inspire us to achieve a vast compassion for all beings.

Many students in the Bodhi Path Buddhist Centers have asked me to explain how to find a good meditation teacher. As this is an important question and something that many people are curious about, here is a brief explanation.

Good meditation teachers are usually people who live very simply. ‘Living simply’ means someone who has renounced everything and lives free of the many things that may burden most people’s lives. He or she will likely stay in a quiet, isolated place such as a cave or small hut in the mountains. For the most part, great meditators are not people who are known widely as highly ranked spiritual teachers. Instead, they have spent many years of their lives in retreat, and when not in retreat are completely stable in their daily meditation practice. Even figuring out where to look for such a great meditator is not easy. You can begin to search for them by enquiring from Buddhist people who know meditators, and then you should analyze how they live. If someone is not really accomplished in meditation, they will not be able to live for long in such conditions.

Teachers who travel regularly may not be the best meditation teachers. While one cannot generalize, the mind of someone who travels regularly is likely preoccupied by many things. This happens because of what one sees and experiences in one’s daily life, even ordinary things like big supermarkets and malls. Add to that the more exceptional experiences like having devotees invite one to many events, and it is not difficult to understand that such a mind may already be distracted. While this is not true 100% of the time, in most cases it is. And a person with a distracted mind will not be a good meditation teacher. Therefore finding someone who lives in an isolated setting and is dedicated to meditation is already putting you on the right path to find an appropriate meditation teacher. The following guidelines will make this more clear.

When you set out to examine a teacher, you will see that there are four kinds. These four kinds of teachers can be categorized according to two things: their scholarly understanding of dharma, and their mastery of essential instructions. Essential instructions are the key to unlock the heart of the teachings. Each practice has a key that is not openly explained, and it is held by those few serious practitioners who were taught it by a long line of the most experienced meditators. Some teachers are scholars who have no essential instructions. Then there are teachers who have key instructions but no scholarly training or ability. There are also teachers who are both key holders and scholars. The fourth type of teacher is one who has no key or scholarly training. Among the four, only the last needs to be completely avoided.

Of course, each type of teacher can benefit you in a specific way. If you only follow the dharma that is explained in a scholarly way, that is good. To only follow key instructions without scholarly training is very good. If you follow both the scholarly training and the key instructions, that is supremely good. It perhaps goes without saying that having neither scholarly access to the dharma nor key instructions does zero good! But in any case, to reach the goal you need the key.

For a general audience in need of the most basic introduction, the type of teacher who is only trained as a scholar is very good. For very advanced practitioners engaging in intense practice, the teacher who only holds key instructions is excellent. Finally, the combined scholar/keyholder is perfectly suited for any type or level of student. The fourth type of teacher, the one with neither scholarly training nor key instructions, is perfect for nobody. Ironically, it is also the type of teacher that many may be tempted to follow.

You might wonder how it is possible to judge if someone is truly learned, or if they are a great meditator who holds the essential instructions. To start to determine if someone is learned, you can begin by looking into this person’s background – check their scholarly training and qualifications. Do some research in the community where that person was trained or teaches to make sure they have the training and qualifications they claim. A thorough investigation of their background is the best way to know if they are qualified or not.

Unfortunately it is impossible to determine if someone is a great meditator, so looking for a meditation teacher is a different thing altogether. You can find information out about the person to see if he or she spent many years in retreat or not, if he or she lives in a way that embodies renunciation. One thing is for sure – if someone is claiming to be a great meditation teacher, or claiming to be enlightened, that person is not at all reliable. Anyone who consistently claims greatness, who tries to control his or her students strongly by claiming that is the nature of samaya, who tries to tell you that if you don’t obey their commands you will go to hell, who is clearly trying to collect money, should not be trusted. To learn dharma perfectly from the right teacher you must drop your ordinary concepts and learn to look with new eyes. You cannot search for a meditation teacher the same way you look for something like a good brand of toothpaste. Following the best advertising campaign will not lead to the right teacher. If you judge according to such things as status, wealth, or number of followers you will not find the right meditation teacher.

Just like a good meditation teacher, someone who wants to be a good meditator must also renounce attachment to worldly life. A meditator should live simply, without too many responsibilities, and without ambition. In order to focus, you must be willing to renounce.