Four Ways of the Wise #1
by HH Shamar Rinpoche
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:

1.Depend on the teaching and not on the teacher
2.Depend on the meaning and on not the words
3.Depend on the depth and not on the surface
4.Depend on wisdom and not on concepts

1. Depend on the teaching and not 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 most important 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 good with language and grammar. But the meaning is the most important: it should be the correct meaning.

But 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. Being a jealous man, he became terrified that another man would marry his wife after his death. So, being a scholar and 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 to 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.

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