What The Buddha Says:
Being a novice along the path, I have been wondering, how does one find a teacher? How does one know a good teacher from a bad one?
Straight from the Buddha's mouth, is a 6 step-test to investigate potential Dharma teachers:
A monk who is an inquirer, not knowing how to gauge another's mind, should make an investigation of the Tathagata in order to find out whether or not he is perfectly enlightened.
I find it interesting that the Buddha assumes a teacher should be perfectly enlightened. This is a high bar to reach, and I wonder how many of the contemporary Dharma teachers have reached that state?
The first three step as outlined below by the Buddha, involves looking at the teacher's bodily deeds and speech to infer whether or not his or her mental states are pure and free from defilements.
[He] should investigate the Tathagata with respect to two kinds of states, states cognizable through the eye and through the ear thus: 'Are there found in the Tathagata or not any defiled states cognizable through the eye or through the ear?' When he investigates him, he comes to know: 'No defiled states cognizable through the eye or through the ear are found in the Tathagata.'
When he comes to know this, he investigates him further thus: 'Are there found in the Tathagata or not any mixed states cognizable through the eye or through the ear?' When he investigates him, he comes to know: 'No mixed states cognizable through the eye or through the ear are found in the Tathagata.
When he comes to know this, he investigates him further thus: 'Are there found in the Tathagata or not cleansed states cognizable through the eye or through the ear?' When he investigates him, he comes to know: 'Cleansed states cognizable through the eye or through the ear are found in the Tathagata.'
The fourth step involves determining the length of time since a teacher has reached perfect enlightenment. The longer, the more trustworthy the teacher.
When he comes to know this, he investigates him further thus: 'Has this venerable one attained this wholesome state over a long time or did he attain it recently?' When he investigates him, he comes to know: 'This venerable one has attained this wholesome state over a long time; he did not attain it only recently.'
The fifth step warns against the danger of fame, and the need to be cautious when approaching a 'famous' teacher. Fame can throw a teacher out of a purified state, back into the delusion of pride and conceit.
When he comes to know this, he investigates him further thus: 'Has this venerable one acquired renown and fame, so that the dangers [connected with renown and fame] are found in him?' For, monks as long as a monk has not acquired renown and attained fame, the dangers [connected with renown and fame] are not found in him; but when he has acquired renown and attained fame, those dangers are found in him. When he investigates him, he comes to know: 'This venerable one has acquired renown and attained fame, but the dangers [connected with renown and fame] are not found in him.'
The sixth step recommends looking for a teacher who is free of fear and attachments to sensual pleasures. The latter may be particularly challenging for the majority of Western teachers who live the householder life.
When he comes to know this, he investigates him further thus: 'Is this venerable one restrained without fear, not restrained by fear, and does he avoid indulging in sensual pleasures because he is without lust through the destruction of lust?' When he investigates him, he comes to know: 'This venerable one is restrained without fear, not restrained by fear, and he avoids indulging in sensual pleasure because he is without lust through the destruction of lust.'
~ MN 47: Vimamsaka Sutta; I 317-20; from 'In the Buddha's Words: An Anthology of Discourses from the Pali Canon', Bhikkhu Bodhi edition ~
Do you know of any such teacher? Please share. :)
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