(10) Freedom from demonic interference
(11) The Buddhas will be delighted with us
(12) The Deities will cause our physical strength and power to increase
(13) The Deities will give us protection
(14) External enemies will not be able to harm us
(15) Our relationships with friends and relatives will improve
(16) Our speech will become very influential
(17) We will become confident in explaining Dharma to others
(18) We will be praised and respected by those who are wise
(19) People will trust what we say
(20) We will always be happy
The first six benefits are effects similar to the cause. They are future experiences similar to the experiences gained by others as a result of our giving Dharma to them. For example, when we teach Dharma the mindfulness and wisdom of those who listen increase, and as a result our own mindfulness and wisdom increase. The next four benefits are effects of separation, or freedom, from four faults; the next nine benefits are environmental effects; and the remaining benefit is a ripened effect.
The various effects of actions will be explained in more detail below. At this point it is sufficient to know that there are two types of effect similar to the cause: experiences that are effects similar to the cause, and tendencies that are effects similar to the cause. The six effects similar to the cause which are mentioned above are all the first type. Tendencies that are effects similar to the cause are not mentioned explicitly but they are implied. For example, as a result of our giving Dharma, in the future we will be happy to give Dharma teachings, happy to listen to Dharma and happy to study and practise Dharma.
Before we can teach Dharma we need to have studied many instructions and gained personal experience by putting them into practice. When the time comes for us to teach we should contemplate all the benefits of teaching Dharma. Then we will develop enthusiasm and consider ourself extremely fortunate to be able to create so much good karma by giving the instructions to others. Provided that those who receive the instructions actually want to put them into practice, giving Dharma is much more beneficial than giving material wealth. Material wealth can help for only one short lifetime, whereas the gift of Dharma will help in this life and in all future lives.
increasing faith and respect for dharma and its teacher
Whenever we give Dharma to others we remember the kindness of Buddha Shakyamuni, and the pre-eminent qualities of Dharma, thinking:
If I now have any ability to teach Dharma it is entirely through the kindness of Buddha. The Dharma I am giving is the supreme gift of temporary and ultimate benefit to others.
the attitudes to cultivate and the way to conduct ourself while teaching dharma
When we teach Dharma we do so out of love and compassion, thinking:
These people have not gained experience of Dharma, therefore they have problems without freedom or control. How wonderful it would be if they could overcome these and enjoy the supreme bliss of enlightenment! I will now explain Dharma to help them eliminate their problems and attain ultimate happiness.
With a motivation like this we teach, recognizing:
(1) All living beings experience mental pain because they are afflicted with the disease of delusions.
(2) Dharma is medicine for those who receive it.
(3) I myself am a spiritual doctor.
(4) The kindness of Buddha Shakyamuni is the source of my own ability to teach and others’ ability to receive Dharma.
(5) How wonderful it will be if with the help of my own teaching and practice Dharma flourishes in this world for a very long time.
When we teach Dharma we should be clean and appropriately dressed because this will be appreciated by those who listen and it helps them to develop respect. Out of respect for Dharma the Teacher should have a raised seat. At the first meeting of Buddha Shakyamuni’s disciples after his passing away, five hundred Foe Destroyers took off their saffron robes and placed them one upon the other to make a throne for Ananda. By laying down their robes in this way, the disciples were honouring Dharma. The Teacher may be very humble in his or her own mind but should sit on a raised seat to acknowledge the pre-eminence of Dharma. This holds even if the Teacher has taken the eight Mahayana precepts, which include the precept of avoiding sitting on raised or luxurious seats.
Before sitting the Teacher makes three prostrations, imagining that his or her own principal Spiritual Guide is on the seat surrounded by all the lineage Gurus of the instructions he is about to give. He imagines that the lineage Gurus absorb into his principal Spiritual Guide, who then comes to the crown of his head and descends to his heart. The Teacher then sits and prepares to teach. Traditionally, before the discourse the Teacher and disciples eliminate obstacles by reciting mantras or reciting the Heart Sutra and applying the method for overcoming hindrances. They then perform the six preparations to accumulate merit and purify negativity, both of which are necessary if the disciples are to gain the realizations of the Dharma that is to be taught. The Teacher and disciples then offer the mandala and request the lineage Gurus to bestow blessings and inspiration to gain the realizations. To develop the best motivation the Teacher leads the recitation of the prayer of going for refuge and generating bodhichitta. If we are unable to make all of these preparations we must at least offer the mandala and recite a prayer of going for refuge and generating bodhichitta. Generating bodhichitta has the same effect as reciting the Heart Sutra. The Teacher recites:
I and all sentient beings, until we achieve enlightenment,
Go for refuge to Buddha, Dharma and Sangha.
Through the virtues I collect by teaching Dharma,
May I become a Buddha for the benefit of all.
The students recite:
I and all sentient beings, until we achieve enlightenment,
Go for refuge to Buddha, Dharma and Sangha.
Through the virtues I collect by listening to Dharma,
May I become a Buddha for the benefit of all.
As the Teacher explains Dharma he or she should have a pleasant, smiling expression. To bring out the meaning more clearly he or she should elaborate by skilfully applying logical reasoning, quoting readily from the scriptures, and using vivid examples that are relevant to the experience of those who listen.
recognizing who should be taught and who should not be taught
In the Vinaya Sutras Buddha says that in general Dharma should be taught only when it is requested. Nevertheless, if a request is made by someone who has no faith in Dharma and no real wish to practise, the instructions should not be given. On the other hand, if no request has been made but someone has a sincere wish to practise, Dharma can be taught.
the concluding stage common to the teacher and the student
When a teaching has finished, the Teacher and the students dedicate the merit they have gained to their attainment of enlightenment for the sake of all other living beings. If there is time a mandala can be offered in thanks to the Teacher, but there is no fault if this is omitted.
Preparing for Meditation
explanation of the actual instructions of the stages of the path to enlightenment
This explanation is in two parts:
1 How to rely upon a Spiritual Guide, the root of spiritual paths
2 How to take the essence of our human life
how to rely upon a spiritual guide, the root of spiritual paths
This has two parts:
1 How to train the mind during the meditation