Evaluating Teachers
There was an occasion when the Buddha was residing in the Bamboo Grove in the Squirrel’s Sanctuary at Rājagaha, during what turned out to be a notable rainy season sojourn (MN77). It was morning and too early to go for alms, so the Buddha decided to visit the Peacocks’ Sanctuary. There was a gathering there of renowned sectarians engaged in a noisy discussion.
Sakuludāyin saw the Buddha approaching and, knowing that he preferred quietude, hushed the group. The Buddha enquired what they were discussing, but Sakuludāyin redirected the conversation. He remarked that it was a great gain for the people of Aṅga and Magadha to have so many renowned teachers present.
There were respected leaders — Brahmins and recluses, heads of sects — well known and even regarded as saintly. Yet some were openly criticised. It was said of Purāṇa Kassapa that his disciples did not honour or respect him, nor live in dependence on him. Similar criticisms were made of others. By contrast, those who spoke of the recluse Gotama said that his disciples did honour, respect, and revere him.
The Buddha then asked why this was so.
Sakuludāyin offered five reasons:
- The Blessed One eats little.
- He is content with any robe.
- He is content with alms food.
- He is content with any resting place.
- He lives in seclusion.
The Buddha rejected these explanations. He pointed out that some of his disciples practised greater austerities than he did. Therefore, these could not be the true reasons.
Instead, he gave the real basis for respect:
- Mastery of virtue.
- Clarity of knowledge and vision.
- Wisdom regarding differing doctrines.
- Insight into suffering and its cessation.
- Practical methods for developing wholesome states.
These include the Four Foundations of Mindfulness, the Noble Eightfold Path, and other structured practices leading to realisation.
A teacher is not to be judged by appearance, austerity, or reputation, but by understanding, integrity, and effectiveness.
Testing the Teacher
In the Cankī Sutta (MN95), the Buddha gives a practical method. A layperson is advised to examine a teacher carefully.
- Is this person influenced by greed?
- By hatred?
- By delusion?
This assessment should be made through behaviour, speech, and mental disposition. The central question is whether the teacher leads others toward long-term welfare or toward harm.
This scrutiny is not optional. It is part of the path.
How the Truth Is Preserved
The Buddha also addressed how truth is preserved. He identified five common bases for accepting teachings:
- Faith.
- Approval.
- Oral tradition.
- Reasoning.
- Reflective acceptance.
Each of these can lead either to truth or to falsehood. Therefore, it is not proper for a wise person to conclude, “Only this is true, anything else is wrong.”
To preserve truth is to acknowledge, “This is my understanding,” without claiming absolute certainty.
However, this is not yet discovery of truth.
From Hearing to Realisation
The Buddha describes a progression:
- Hearing the Dhamma.
- Memorising it.
- Examining its meaning.
- Reflectively accepting it.
- Developing zeal.
- Applying effort.
- Investigating directly.
- Persisting in practice.
Truth is not inherited. It is verified.
Those Who Don’t Know Can’t Teach
The Dhamma is described as profound, subtle, and difficult to understand. It cannot easily be taught by one affected by greed, hatred, or delusion (MN95).
This establishes a firm principle: a teacher’s inner condition determines the quality of their teaching.
Without integrity, even correct words lose their value.
Poor Teachings and Teachers
In another discourse (MN11), the Buddha warns that if teachers fail to explain fundamental aspects of attachment — such as clinging to sensual pleasure, views, rules, and self — there are consequences:
- Loss of confidence in the teacher.
- Loss of confidence in the teaching.
- Incomplete realisation.
- Misguided relationships among followers.
A true teacher must address these fully.
Eight Teachings to Avoid
In the Sandaka Sutta (MN76), several teachings are identified as dangerous.
Four that undermine the spiritual life
- Denial of moral cause and effect.
- Denial of merit.
- Denial of effort.
- Fatalism.
These views remove responsibility and undermine practice.
Four that provide no real consolation
- False claims of omniscience.
- Reliance on tradition alone.
- Pure rationalism.
- Evasive or confused teaching.
Each fails to offer a reliable path.
Wrong Grasp of the Dhamma
The Alagaddūpama Sutta (MN22) warns that even true teachings can be misused.
Some learn the Dhamma to criticise others, to win arguments, or to gain status, rather than to understand and practise.
This is compared to grasping a snake incorrectly. It leads to harm.
Therefore bhikkhus, when you understand the meaning of my statements, remember it accordingly; and when you do not understand the meaning of my statements, then ask either me about it or those bhikkhus who are wise.
MN22:12
Personal Experience
The above principles are not merely theoretical. They have practical application.
In seeking to maintain a meditation practice, I visited a Thai Buddhist temple in East London. It was an ordinary urban property serving a local community. My intention was straightforward: to find a place for regular meditation and some degree of spiritual companionship.
From the outset, something felt misaligned.
On my first visit, I encountered two monks lounging on sofas watching football. This alone is not decisive, but it contrasted with expectations of monastic discipline. Still, I continued, as the need for community was strong.
Over time, patterns emerged. Participation appeared to be subtly tied to financial contribution. While generosity is part of the tradition, the tone felt less voluntary than expected. At the same time, there was no consistent provision for meditation. A weekly session briefly appeared, then disappeared.
If a temple does not support practice, what is its function?
More concerning was the interpersonal atmosphere. Interactions were often strained. Cultural differences may have played a role, but the experience went beyond unfamiliarity. At times, there was a sense of exclusion or hostility.
One incident involved being asked to attend a gathering that turned into a tense and uncomfortable meal setting, where communication difficulties escalated into irritation. Another occurred at a public celebration, where I was abruptly reprimanded in a way that felt disproportionate.
There were also instances of behaviour that did not align with monastic discipline — comments and conduct that suggested boundary-testing rather than restraint. Additionally, instructions were sometimes contradictory, and criticism was occasionally directed at things I had not done.
Individually, these could be dismissed. Together, they formed a pattern.
Interpreting the Experience
Rather than treating this as personal grievance, it is more useful to apply the Buddha’s framework.
The key criteria remain:
- Is there evidence of greed, aversion, or delusion?
- Does the teaching align with conduct?
- Does the environment support clarity and development?
In this case, there appeared to be:
- A mismatch between teaching and behaviour.
- Emphasis on status rather than understanding.
- Limited guidance in practice.
- Interactions marked more by tension than composure.
This does not justify broad conclusions about a tradition. However, it does demonstrate that not all representatives of a teaching embody its principles.
A Necessary Distinction
It is important to distinguish between the Dhamma, the institution, and the individual teacher.
Failure to do so leads either to blind faith or unnecessary rejection.
The Buddha anticipated this. He warned that some would adopt the outward appearance of a renunciant without embodying the discipline.
The lesson is straightforward:
- A robe does not guarantee integrity.
- A title does not guarantee wisdom.
- A community does not guarantee support.
Where a teacher or environment does not meet the standards laid out in the Dhamma, it is reasonable to step away.
At the same time, the responsibility remains with the practitioner: to examine carefully, remain balanced, and continue seeking understanding.
Compare teachings with the Dhamma and the discipline, and verify them through direct experience.
Chapter Summary
From this chapter we learn:
- Teachers must be evaluated, not assumed to be worthy.
- Truth is preserved through humility, not dogmatism.
- Faith, tradition, and reason are insufficient alone.
- Some teachings obstruct the path entirely.
- Even true teachings can be misused.
- Personal experience must be interpreted with discernment.
The path requires investigation, not submission.