Tibetan Buddhist Pointers on Religious Education

·期刊原文
Tibetan Buddhist Pointers on Religious Education

By Victoria Urubshurow

Religious Education

Vol 84, No 2 (Spring 1989)

The Catholic University of America

Washington, DC 20064

Copyright 1989 by Religious Education

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Tibetan Buddhism1 views religious education as a means of helping others to achieve the highest human potential — conceived as the development of wisdom and great compassion. Wisdom entails realization of the impermanent character of worldly phenomena, and great compassion entails the heart-felt determination to relieve the sufferings of all sentient beings. His Holiness the Fourteenth Dalai Lama, the recognized temporal leader of Tibetan Buddhists in exile and head of the Geluk order, offers sensitive and profound advice on the practice of the Mahāyāna spiritual path. This article presents, in a general Buddhist context, many words of the Dalai Lama, as his observations bear on the field of religious education. The seven points given here, though derived from the Buddhist tradition, may provide food for thought for religious educators of many traditions.

1. Be Practical

Tibetan Buddhist religious education is preeminentaly practical. Buddha Śākyamuni(6 c. B.C.E.) set the tone for the practical

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1Tibetan Buddhism belongs to the Mahāyāna branch of the Buddhist tradition. It is characterized by the bodhisattva training in the six perfections (Sanskrit: pāramita): giving, morality, patience, effort, concentration, and wisdom. The bodhisattva trainee aspires to achieve Buddhahood for the sake of alt sentient beings, and vows to be reborn innumerable times to help them. Based on a solid foundation of this general Mahāyāna training, Tibetan Buddhism offers Tantrayāna training. The tantric path is a subset of the Mahāyāna path. It is sometimes called a "quick" path because immense progress towards Buddhahood can be achieved in a single lifetime through advanced yoga practice. The life of yogi Milarepa (11 c. C.E.) illustrates the possibility of achieving Buddhahood through tantric practice based on solid general Mahāyāna training. See Lobsang P. Lhalungpa, (trans.). The Life of Milarepa (Boulder, CO: Shamabhala. 1984).

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orientation that took root in Tibet over a millennium later. In response to a series of metaphysical questions — such as, "Is the world eternal, or not eternal, or both, or neither?"—Buddha told a parable: One day a man was shot with a poisoned arrow, and someone wished to remove it in order to save his life. Instead of allowing the arrow to be extracted promptly, the afflicted man insisted on first getting answers to questions like, "Who shot the arrow? What sort of arrow is it?" Certainly, the man would die before all his questions could be answered. And just as it is better to remove a poisoned arrow quickly in a time of great urgency, so it is wise to practice religion for the removal of sorrow rather than engage in abstruse discussion about the inexpressible.

On another occasion, in response to the metaphysical questions of his disciple Malunkyaputta, Buddha explained that religious life does not depend on the dogma that the world is eternal, or not eternal, and so forth. Thus, he left such matters unexplained. As birth, old age, death, grief, and despair remain —whether or not the world is eternal — Buddha prescribed a method for the extinction of suffering. He elucidated the truths of misery, its origin, its cessation, and the path to its cessation because they are useful and basic to spiritual life. Buddha exhorted, "Therefore, Malunkyaputta, bear in mind what I have explained as explained, and what I have not explained as unexplained."2 In fact, much philosophical debate emerged in the Buddhist tradition. Yet, Buddha Sakyamuni's deeply practical nature and silence on metaphysical issues reverberated throughout the Buddhist world. Even Nāgārjuna's (2 c. C.E.) "middle way" dialectic (which so greatly influenced Tibetan Buddhism) is meant to be practiced, and not merely read. To realize the meaning of emptiness (Sanskrit: śūnyatā), the philosophy must be appropriated both intellectually and practically in daily life.

Only when applied in daily life do religious teachings bring their full benefit. The Dalai Lama notes that if religious education remains theoretical it cannot bear fruit.

Doctrine is not meant for mere knowledge but for the improvement of our minds. In order to do that, it must be part of our life. If you put religious doctrine in a building and when you leave the building depart from the practices, you cannot gain its value.3

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2Cula-Malunkya-sutta, no. 63 of the Majihima-nikāya, cited by Walpola Rahula. What the Buddha Taught (New York: Grove Press, 1974), p. 14.

3Tenzin Gyatso, Kindness, Clarity, and Insight, trans. and ed. Jeffrey Hopkins (Ithaca: Snow Lion, 1984), p. 86.

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Buddha is like a physician, his teachings are like medicine, and members of the religious community are like nurses.Buddha prescribed medicine to cure spiritual ills, but the medicine is only , effective when properly taken by the sick. To benefit from a religious education one must put the teachings to good use. Moreover, they should be put to use promptly. In the Buddhist tradi­tion, human life is considered to be very precious. As death will certainly come, and the time of death is uncertain, people are urged to practice religion without delay.

2. Be Holistic

Tibetan Buddhism promotes integration of the whole person. Religious education is not food for the brain alone.It is intended to nourish the heart as well. The Dalai Lama underscores the importance of balancing intellectual understanding and compassionate motivation in religious education:

Knowledge is very important, but at the same time, more important than education is the mind that implements that education. If we use knowledge while lacking something in our hearts — if we use only the brain — we can bring more trouble and tragedy to human society. The human brain must be balanced with a good heart4

In Tibetan Buddhism, physical, mental, and spiritual health are deemed to be closely related. In fact, Tibetan medicine is intimately connected with Buddhist religious practice. Medicine is a Buddhist science, and the path to physical and mental health cannot be separated from the spiritual path.5 Therefore, religious practice is designed to engage the body, speech, and mind of practitioners in daily prayer sessions that involve bowing down, vocal recitation, and silent contemplation.

Kelsang Gyatso notes that "in most of the Tantric texts it is stated that we develop negative thoughts because of impure energy winds." Thus, he advises students to practice breathing meditation, in order to prevent negative thoughts by "purifying impure energy winds." When the energy winds are purified, the person becomes happier — that is, more mentally and physically relaxed. A relaxed body and peaceful mind facilitate the practice of patience, loving kindness, and other virtues. Conversely, the practice of virtue renders the mind peaceful and the body health-

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4 Ibid., p. 167.

5 Yeshi Donden, Health Through Balance (Ithaca: Snow Lion, 1986), p. 185.

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ier. Thus, Kelsang Gyatso says, "the more we cultivate a good it heart, the fewer will be our negative thoughts. Our difficulties will also become fewer. The more we develop a good heart, the greater will be our happiness."6 Along similar lines the Dalai Lama counsels

It is very important to have a balanced approach to study and practice, and although use of the intellect is important and mandatory, we must be sure that our training goes beyond mere intellectualization and is taken home to the purpose of cultivating the mind and eliminatinginner weakness7

A clear sign of a one-sided intellectual approach to religious education is the lack of effectiveness of the spiritual training. If we have read dozens of scriptures but notice no reduction of negative , mental states such as aversion and pride, "it is time to reconsider our methods for bringing the teachings into our hearts and understanding them as living experiences."8

3. Listen, Think, Meditate, and Tolerate

Buddha Śākyamuni encouraged disciples to examine carefully his religious teachings before accepting them. He said, "Monks and scholars should accept my word not out of respect, but upon analyzing it as a goldsmith analyzes gold, through cutting, melting, scraping, and rubbing it."9 Thus, from the Buddhist point of

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6 Geshe Kelsang Gyatso, Buddhism in the Tibetan Tradition: A Guide, trails. Tenzin P. Phunrabpa, ed. R. F, and M, R, Lister (London; Routledge& Kegan Paul, 1984), pp. 8,10, 6,

7 Glenn H, Mullin, (trans, and ed,), Essence of Refined Gold, with a Commentary by His Holiness the present Dalai Lama [XIV] (Ithaca: Snow Lion, 1985), p. 66.

8 Ibid.

9 Quote from sūtra cited by the Dalai Lama in John Avedon, An Interview with the Dalai Lama (New York: Litttebird Publications, 1980), p. 52, In line with the Buddha's dictum to examine the teachings, debate as a pedagogical method was fostered in the Buddhist monastic universities of north India from the 7th through 12th centuries. These academic institutions admitted laypersons and non-Buddhists as well as monks, and traditionally offered five subjects of study: grammar and philology, medicine, logic, fine arts, and metaphysics. At Nālanda, for example, some 3,000 students were enrolled in schools of studies, "significantly described as 'schools of discussion', implying that, besides formal instruction given by teachers, it was the regular practice to throw open the subject taught for discussion and investigation from different angles and standpoints," The Tibetans, who frequented Nālanda in the 7th century, considered the university to be "the name and symbol for a monastic establishment that concerned itself with study and learning and philosophy." Based on the model of the Indian establishments, the Tibetans built their own monasteries, many of which grew to great proportions. They preserved the Indian curriculum. and supplemented it with an extensive debate system in which philosophical subjects were argued intensively in a graduated course of study. To this day, the Geluk monasteries (relocated in India after political difficulties under Chinese rule since the 1950s) structure

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view, a person seriously engaged in the study of religion must hear, think about, and meditate on the teachings.

Students must listen attentively, wishing to learn. However, hearing the teachings is not enough. What is heard must also be thought over. Thinking involves familiarizing or "mixing" the mind with what is being heard. The Dalai Lama notes that learning about "religion is not like learning about history. [What is heard] must be mixed with your mental continuum; your mind should be suffused with it."10 Students are advised to make use of reliable commentaries and reasoned analysis in thinking about the teachings. Asaṇga (4 c. C.E.) advised: "Do not be intent just on what we hear, but think over the meaning. Comprehend it. Closely examine it."11 Through close analysis and investigation of religious teachings, students increase both their intellectual acumen and their faith. The deepest Buddhist faith is derived from careful scrutiny and overcoming of doubts about the religious teachings. And as practicing religion without faith is like planting a burnt seed, reasoning is a crucial element of spiritual development, The Dalai Lama counsels, "Reason well from the beginning and then there will never be any need to look back with confusion and doubt."12

In addition to hearing and thinking, the Buddhist student is taught to meditate on religious subjects. Two kinds of meditation are practiced in order to deepen insight into the meaning of religious teachings: (1) analyzing them with a mind stabilized in one-pointed concentration; and (2) mindfully applying them in daily life whenever possible. Oral tradition counsels, "If there is enough space between yourself and the practices for someone else to walk through, you are not implementing them properly."13

The interpenetration of hearing, thinking, and meditating on the path "protects one from ever entering wrong paths or being misguided by erroneous instructions."14 Yet, even when one has conviction about certain religious matters and a spiritual path to travel, it is important to respect the views and paths of others. Buddhist religious education is conducted with a spirit of toler-

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their religious education in a debate format. Sukumar Dutt, Buddhist Monks and Monasteries of India (London: Alien & Unwin, 1962), pp. 333, 343.

10 Gyatso, Kindness, Clarity, and Insight, p. 86,

11 Geshe Wangyal, The Jewelled Staircase (Ithaca: Snow Lion, 1986), p. 65.

12 Mullin, (trans. and ed.), Essence of Refined Cold, p, 61,

13 Oral tradition cited by the Dalai Lama in Gyatso, Kindness, Clarity, and Insight, p. 86.

14 Mullin, (trans. and ed.), Essence of Refined Cold, p. 66.

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ance for divergent religious perspectives. Buddha Śākyamuni advised a group or Brahmins not to be heavy-handed about their views and opinions:

It is not proper for a wise man who maintains (lit. protects) truth to come to the conclusion: "This alone is Truth, and everything else is false." ... A man has a faith. If he says "This is my faith," so far he maintains truth. But by that he cannot proceed to the absolute conclusion: "This alone is Truth, and everything else is false,"15

With the same spirit of openness, the Indian Buddhist emperor Aśoka(3c. B. C.E.) observed that intolerance harms both oneself and others. He noted that mutual benefit and peace derive from mutual respect.

The faiths of others all deserve to be honored for one reason or another. By honoring them, one exalts one's own faith and at the same time performs a service to the faith of others. By acting otherwise, one injures one's own faith and also does disservice to that of other?. For if a man extols his own faith and disparages another because of devotion to his own and because he wants to glorify it, he seriously injures his own faith. Therefore concord alone is commendable...16

Similarly, the Dalai Lama urges contemporary Buddhists to re­spect other faiths, recognize their contributions to human well being, "strive to make common effort to serve humankind."17 He discourages sectarianism, and urges Buddhists to correct their own faults and adopt a respectful attitude towards all other beings.

To study Buddhism and then use it as a weapon in order to criticize others' theories or ideologies is wrong. The very purpose of religion is to control yourself, not to criticize others, Rather, we must criticize ourselves. How much am I doing about my anger? About my attach­ment, about my hatred, about my pride, my jealousy?18

4. Map Out the Spiritual Path

Tibetan Buddhist religious education is structured according to a graduated sequence of topics, designed to bring a student along the stages of the path to enlightenment. A map of the spiritual

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15 Caṅkī-sutta, no, 95 of the Maiihima-nikāya, cited by Rahula, What the Buddha Taught, p. 10.

16 N. A. Nikam and Richard McKeon, (trans. anded.). The Edicts of Asoka (Chicago:University of Chicago Press, 1959; Phoenix Books, 1966), pp. 51-52.

17 Gyatso, Kindness, Clarity and Insight, p, 90.

18 Ibid.

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path is reviewed in the course of a daily prayer session, and in detail it forms the subject for a lifetime of study, contemplation, and action. The stages of the path (Tibetan: lam rim) teachings were first formulated and taught in Tibet by the Indian scholar Atīśa (11 c. C.E.). Atīśa's work, in turn, formed the basis of Tsonghkapa's (14 c. C.E.) extensive stages of the path texts in which the main teachings of the three Buddhist traditions (Therevāda, Mahāyāna, and Tantrayāha) are "integrated into a unified system of practice wherein each element of practice is taken up or discontinued with the most effective timing and productive relationship to the individual's course of development."19 Although the particulars of meditation practice vary among Tibetan Buddhists, the general subjects outlined by the Geluk scholar are common.

Tsongkhapa's path includes the following stages:20 (1) Take refuge in the three jewels (Buddha, teachings, and spiritual community), and establish a trusting relationship with a holy spiritual friend, who is considered an embodiment of these objects of refuge. Having found a path, and a living example of one who travels it, students establish a basis for practice. (2) Contemplate the preciousness of a human life endowed with leisure and opportunity to practice religion, and feel inspired to use their rare human lives to full capacity. (3) Contemplate impermanence and the certainty of death, and become motivated to study and practice religion without delay, (4) Contemplate the law of cause and effect of acts (Sanskrit: karma). Seeing that non-virtue brings suffering and virtue brings happiness and liberation, students abandon wrong­doing and practice virtue. (5) Contemplate the possibility of gaining liberation from the suffering of cyclic existence, and gradually renounce worldly activities that lead to suffering. (6) Contemplate the suffering of sentient beings, and generate the altruistic aspiration to highest enlightenment. Out of great compassion students seek liberation in order to help sentient beings most effectively. (7) Contemplate the dependently-arising or empty nature of the self and phenomena, and learn to cut through false notions about the nature of reality. (8) Practice tantra yoga, and thereby

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19 Geshe Wangyal, (trans.), The Door of Liberation (New York: Lotsawa, 1978), p, 164.

20 For a summary of the stages of the path. see Tsongkhapa's poem "The Concise Meaning of the Stages of the Path" in Wangyal, (trans.), The Door of Liberation, pp.164-171.

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develop special skill to serve others more effectively. (9) Dedicate, for the sake of all sentient beings, the merit accumulated through religious practice, and thus reap the benefit of virtue accomplished with altruistic intent.

The stages of the path teachings accommodate beginners as well as advanced practitioners. Every practitioner opens a prayer session (or any activity) by taking refuge in the three jewels, and closes it by dedicating any merit derived from the activity.21 By hearing, thinking, and meditation on each stage of the path, students become increasingly aware of the preciousness of human life, impermanence, and the law of cause and effect of acts. They gradually develop renunciation, great compassion, and wisdom realizing emptiness. Advanced practitioners become tantric yogis, and through numerous skillful means exercise their highly developed wisdom and compassion. Consistent review of the spiritual path has an important pedagogical function: Confidence and enthusiasm are generated when students know their goal and can see how each topic of study contributes to their own personal realization of that goal.

5. Cultivate Good Personal Qualities

Tibetan Buddhism emphasizes mutual responsibility in the teacher-student relationship: Both must strive to develop good qualities. The standards of what constitutes a qualified spiritual teacher depends upon the level of religious teaching being given. In general, the more advanced the training and meditation in­volved, the more qualified the teacher must be. Under all circumstances, at the very least, the teacher should have "more learning and insight into the subject concerned than the student."22

A spiritual teacher should develop ethical discipline with an understanding of what behavior is to be accepted or abandoned; a mind that dwells in the serenity of meditative contemplation wherein gross levels of emotional and psychological disturbances

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21 In Tibet, students used to study the stages of the path teachings while in retreat, or semi-retreat. Traditionally, they were taught one meditation subject at a time, and would practice it for weeks or months until signs of progress arose. Students were advised to choose a pleasant, quiet site for retreat "where the natural beauties of the environment imbue [the] mind with serenity and joy." Students would make two, four, or six daily sittings on a full retreat, or one, two, or three daily sittings on a semi-retreat- Sittings began with a review of the stages of the path. This basic liturgical framework was built upon or condensed according to the specific practice undertaken, Mullin, (trans. and ed), Essence of Refined Gold, p. 69

22 Ibid., p. 61.

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have been quelled; and wisdom or insight into the deeper levels of truth so that the mind is pacified of delusions and so that what is taught resonates purely with the scriptures. Further, a teacher should acquire scriptural and experiential authority, by hearing many discourses on scriptures from competent teachers and by cultivating inner experience of the teachings. The Dalai Lama notes the critical role that wisdom plays in giving a proper orientation to all other activities:

A guru without wisdom is dangerous both to himself and others for the entire foundation of his experience will be distorted. He can easily manifest qualities such as sectarianism and materialistic grasping that are symptomatic of unqualified teachers.23

In addition to the basic qualifications of morality, concentration, wisdom, learning, and experience, a teacher should develop an altruistic attitude with respect to students. An altruistic teacher exhibits pure motivation free from hankering after wealth, fame, or power; sensitivity to the needs and capacities of students; en­thusiasm and joy in giving time and energy; diligence and perseverance; and indefatigable patience with students — even those who practice poorly.

Ngawang Dhargyay explains that students, too, must develop good qualities and share the responsibility of religious education.

For the relationship between the master and disciple to yield fruit, the disciple must have a balanced character, honesty and an attraction to the Middle way [religious teachings], If a disciple realizes his own and other's mistakes but ignores them and refuses to apply opponent forces24 to them, he is not worth accepting. He must further have the ability to discriminate between right and wrong and have a strong interest in and enthusiasm for what he is doing,25

Students should develop a spirit of inquiry free of prejudice; a critical intelligence or curiosity; longing for religious training; and

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23 Ibid., p. 60.

24 The four opponent forces are countermeasures applied in order to purify oneself from sins, They counteract the karmic imprint of negative actions. A good student should: (1) take refuge in the three jewels (and in the spiritual teacher as their embodiment), or cultivate the altruistic aspiration to highest enlightenment for the sake of all sentient beings, (2) make persistent effort to do virtuous deeds as antidotes to non-virtuous deeds, (3) remove wrongdoing with firm resolve not to commit such acts again, and (4) turn away from wrongdoing with strong remorse for the non-virtuous act, See Geshe Ngawang Dhargyey, Tibetan Tradition of Mental Development (Dharamsala. India: Library of Tibetan Works & Archives. 1978). p. 52; Wangyal, (trans.), The Door of Liberation, p. 166.

25 Dhargyay, Tibetan Tradition of Mental Development, p. 224.

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respect for the teachings and the teacher. Studying with a prejudiced attitude is like "putting golden earrings on a donkey, who is too stupid to distinguish between iron and a precious metal."26 Thus, students should be open-minded and free from sectarian bigotry. Critical intelligence enables students to distinguish between beneficial and misleading forces on the spiritual path and to apply specific teachings to everyday life. "Teaching a student who lacks this sense of curiosity is like leading a monkey around on a chain. No matter how much faith we have, if we do not constantly maintain an inquisitive and critical attitude our practice
will always remain somewhat foolish."27 Moreover, students should keep an alert, respectful, well-focused mind while listening to the teacher.

A good student is a listener who avoids three faults. The faults of listening are illustrated by the simile of the pot. One listener may be like a pot turned upside down; Whatever is poured into the vessel is not received, as a student who remains closed-minded and unwilling to learn. A second listener may be like a pot with a hole in the bottom: Much of what is poured into the pot is lost, as a student who does not make effort to remember what was heard. A third listener may be like a soiled pot: Whatever is poured into the pot becomes soiled, as a student's understanding becomes spoiled by preconceptions or selfish motivation.

The Dalai Lama urges students to become good listeners and develop virtuous qualities for the sake of a successful teacher-student relationship. He says, "Even the best guru and the highest teaching are unable to help us if we do not make the necessary efforts to cultivate effective attitudes and qualities within ourselves."28 And from the Mahāyāna point of view, the backbone of all effort in the teacher-student relationship is altruism. The Mahāyāna bodhisattva ideal is the pivotal concept in religious education, whereby every teaching is given and learned for the sake of others.

6. Be Circumspect

A spiritual teacher must discern what kind of religious teaching and practice a student is capable of. There are appropriate teach-

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26 Mullin, (trans. and ed.). Essence of Refined Gold, p. 63.

27 Ibid., p. 65.

28 Ibid., p. 66.

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ings for every person, and a skillful teacher gives instruct ion according to the needs and capacities of each student. However, advanced religious teachings are given only to those with sound character, motivation, and experience. A teacher may take 12 years to determine the suitability of a student for the highest practices. Conversely, it may take 12 years for a student to determine whether the teacher has the ability to explain topics and manifest those teachings in personal conduct and experience.

Particularly because teachers can wield great authority and influence, Buddha Śākyamuni taught students to check carefully both the teacher and the teaching. Students ought not accept a teacher "because that person performs miracles, has the clairvoyant ability to see things in the distance or is able to create certain physical emanations." Such powers are not necessarily a sign of holiness. What matters in a teacher is "whether one knows the techniques for achieving happiness."29 The Dalai Lama advises Students to "analyze well" whether a teacher is qualified or not.

It is said in a scripture of the Discipline (Vinaya) that just as fish that are hidden under the water can be seen through the movement of the ripples from above, so also a teacher's inner qualities can, over time, be seen a little through that person's behavior.30

Moreover, students are urged to check and recheck the teachings and practice only those that meet their standard of logic and reason, "[Buddha] advised that any teachings which do not fit practical situations and do not hold up under the weight of logical investigation should not be accepted."31 The Dalai Lama says, "you

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29 Avedon, An Interview with the Dalai Lama, p. 52.

30 Gyatso, Kindness, Clarity, and Insight, pp. 82-83.

31 Tenzin Gyatso, Universal Responsibility and the Good Heart (Dharamsala, India:Library of Tibetan Works & Archives, 1980), p. 8. Tibetan Buddhist hermeneutics advances a distinction between definitive and interpretable scriptural teachings. It is believed that Buddha taught many things in accord with the disposition and interest of his audience. Thus, certain statement — from the most profound point of view — should not be taken literally, but require further interpretation. To distinguish between definitive and interpretable statements the ardent student should rely on many commentaries. The basis. however, of all validation of Buddhist scripture is the use of reasoning. The Dalai Lama said, "that which is not damaged by reasoning is definitive," Avedon, An Interview with the Dalai Lama, p. 52.

A Tibetan Buddhist depends upon "four reliances" to arrive at a correct understanding of the scriptures and the nature of reality. The student is taught to: (1) rely not on the person, but on the doctrine, (2) rely not on the words of doctrine, but on the meaning of the words, (3) rely not on the interpretable meaning of the words, but on the definitive meaning of the words, and (4) rely not on comprehension by an ordinary state of consciousness, but on uderstanding by an exalted wisdom consciousness. See Avadon, An Interview with the Dalai Lama, p. 52; Wangyal, The Jewelled Staircase, pp. 62-69,

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should examine what the teacher says, accepting what is suitable and rejecting that which is not. This is the general Buddhist procedure, and I agree with it. I follow it,"32

7. Be Patient

Patience is a quality of character highly praised by Tibetan Buddhists and is among the altruistic attitudes to be cultivated by teachers. It is one of the most difficult practices to perfect but brings immense benefit to oneself and others. Śāntideva (8 c. C.E.) observed

There is no evil like hatred,

And no fortitude like patience,

Thus, I should strive in various ways

to meditate on patience.33

Patience is a form of tolerance and involves kindness as well as wisdom. Patience tempers effort, prevents discouragement, and promotes lasting enthusiasm. A teacher will find that patience even mitigates against mental and physical fatigue.34 On the other hand, impatience leads to discouragement and exhaustion. Impa­tience fosters laziness by providing an excuse to abandon effort; and teachers ought to replace it with patience whenever possible.

The Dalai Lama noticed that many Westerners, at the beginning of their religious practice, are very enthusiastic; but after a few years they forget about it. He says, "This is because at the beginning they expected too much." A teacher or student should not look for quick results in learning, because it is unreasonable to expect radical improvement in a short time. When gauging progress in spiritual transformation, one is wise to adopt a patient, long-term perspective. Slow but steady wins the race. The Dalai Lama contends that "inner development comes step by step" and advises students not to gauge progress by comparing their condition today with that of yesterday — or even with their condition last week, last month, or last year. Rather, the degree of internal

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32 Avedon, An Interview with the Dalai Lama, p. 53, Consistent with this remark is this closing remark of the Dalai Lama; "If there is anything you like in what I said, fine. If not, no problem; all you have to do is reject it. Do not accept anything merely because it was said by someone called the Dalai Lama. Accept it only if it seems reasonable to you and of benefit to you and your spiritual life." Gyatso, Universal Responsibility and the Good Heart, p. 16.

33 Shantideva, A Guide to the Bodhisattva's Way of Life, trans. Stephen Batchelor (Dharamsala, India: Library of Tibetan Works & Archives, 1979), p. 63.

34 Dhargyey, Tibetan Tradition of Mental Development, p. 223.

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improvement can be recognized by looking back five years and asking, "What was my way of thinking then? How much inner peace did I have then and what is it today?" Thus, in the field of religious education, one should above all realize that "progress comes by maintaining constant effort in daily practice."35

The Buddhist tradition emphasizes the value of each and every act. According to the law of cause and effect of acts, no deed of body, speech, or mind is wasted. Buddha Śākyamuni declared

Do not think lightly of merit. If you think: "What benefit in this? Surely no merit will come to me," consider how a water jar is filled by falling drops of water. And so the wise accomplish merit, accumulated little by little.36

Moreover, Śāntideva observed, "there is nothing whatsoever that does not become easier when one is accustomed to it."37 The law of cause and effect of acts applies to both virtuous and non-virtuous deeds. Therefore, Buddhists are taught to avoid even small acts of non-virtue and to rejoice in even the slightest positive acts. This principle of cause and effect applies to religious educa­tion as well. Every religious teaching will have a beneficial impact on the student, provided it is assimilated into daily life and coupled with an altruistic aspiration. Teachers and students need not seek only spectacular progress. They may be encouraged by the modest, incremental improvement that comes with genuine assimilation of religious teachings — no matter how brief.

Steeped in the ancient Buddhist tradition. His Holiness the Fourteenth Dalai Lama offers words that may touch touch hearts and minds of religious educators in our own day. Looking over the Buddhist way, we can decide whether or not any of the seven pointers on religious education bears on our own lives. Might it be fruitful to be practical and holistic in our teaching? Might it be wise to train ourselves and others in listening, thinking, meditating, and tolerating? Might it be helpful to provide a map of the spiritual path to encourage aspirants to the highest goal? Might it be beneficial to develop good personal qualities for the sake of others? Might it be rewarding to teach in accord with the needs and capacities of others? And might it bring happiness to practice patience in our careers and in our daily lives?

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35 Gyatso, Kindness, Clarity and Insight, pp. 87, 88.

36Dhammapada, trans. Dharma Publishing Staff (Berkeley, CA:Dharma Press, 1985), p. 65.

37 Quote cited by the Dalai Lama in Gyatso, Kindness, Clarity, and Insight, p. l38.

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If the need for practicality, tolerance, patience, or any of the other items rings true, then one final pointer may help bring them to life. The Dalai Lama talks of promptness;

There is a story of a G-dam-ba scholar — yogi who was reading in the Discipline (Vinayo) that it was not suitable to use an animal skin on one's seat; he was sitting on a bearskin, so he immediately pulled it out from under himself. Then as he read, he learned that it was permissible to use such if the weather was cold or the person was sick, and so he carefully brought it back. This is true practice — immediately to implement what one is learning.38

And so — perhaps we shall try.

Dr. Urubshurow is assistant profesor in the School of Religious Studies, Department of Religion & Religous Education,at The Catholic University of America.

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38Gyatso, Kindness, Clarity, and Insight, p. 91

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BIBLIOGRAPHY

Avedon, John. An Interview with the Dalai Lama. New York: Littlebird Publications, 1980. Dhammapada. Translated by the Dharma Publishing Staff. Berkeley: Dharma Press, 1985.

Dhargyey, Geshe Ngawang. Tibetan Tradition of Mental Development. Dharamsala, India; Library of Tibetan Works & Archives, 1978.

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