The Traditional Meaning of a Spiritual Teacher

The Rectification of Terms

Titles, particularly those in foreign languages, often mystify Western people. They frequently conjure romantic images that are inappropriate. This especially happens with the various titles for spiritual teachers, such as – in the Tibetan Buddhist tradition – guru, lama, tulku, rinpoche, geshe, and khenpo. These titles are baffling enough when applied to traditional Asian teachers. They become even more puzzling when converted Westerners go by them.

Classical Chinese philosophy teaches that difficulties often come because of confusion about terms. This insight aptly applies to issues of translation. Imprecise translation terms often give people wrong ideas, especially when the two languages involved are from widely divergent cultures. If terms actually convey their intended meanings, then people trying to embody the principles represented by the words can endeavor to act in the intended ways. Confucius therefore called for a "rectification of terms." If people know how a ruler and a subject, or a parent and a child, need to act and what is the proper relationship between the two, they can try to follow that model. Success in their efforts will bring harmony to society. On the other hand, if social roles become confused and people do not follow proper guidelines, chaos and disaster will easily follow. We may extend this principle to a spiritual teacher and a spiritual seeker. If we are sloppy with our use of terms and let anyone call him or herself a guru or a disciple, we open the door to unfortunate relationships.

We need standards. Just as consumer groups keep vigilant watch on the quality of products, we need a similar approach regarding spiritual teachers. The hierarchic structure of Tibetan Buddhism differs greatly from that of an organized Church. Neither the Dalai Lama nor the heads of the four traditions have the authority to dictate who are qualified teachers or to declare people incompetent. Moreover, nowadays, because of possible lawsuits in the West, we cannot expect either individuals or boards of authority to take responsibility for guaranteeing other people's ethical conduct.

In his book, Personal Instructions from My Totally Excellent Teacher, the outspoken Nyingma master Patrul indicated the only reasonable approach: spiritual seekers need to take responsibility themselves. Charlatans and scoundrels may present themselves as great teachers. They may even have professionals launch effective advertising campaigns for their books and lecture tours. Nevertheless, it is up to the public to choose whether or not to become their followers. If we know the standards, we will not let imitations fool us. We will only be satisfied with authentic masters.

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