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.