The Rules for a Dharma Master --Master Zhenlin

A Dharma master has both genuine command of the Buddha Dharma and acts as the standard of excellence in his cultivation of it. “Dharma” refers to the Buddha Dharma. He has been enlightened to it through real life experience and practice, and in fact, is expert in all the Dharmas. A“Master” is a teacher, someone who passes down the knowledge, skills, resolves bewilderment and doubts for the students. A teacher should provide guidance to his students on how to cultivate so that they do not get lost or to the deviated path.




There is a set of four rules for a Dharma Master.



First he should abide by the practices and associations proper for bodhisattvas. Manjushri, what do I mean by the practices of a bodhisattva? If a bodhisattva takes his stand on perseverance, is gentle and compliant, never violent, and never alarmed in mind; and if with regard to phenomena he takes no action but observes the true entirety of phenomena without acting or making any distinction, then this one might call the practices of a bodhisattva.



As for the associations proper for them, bodhisattvas should not associate closely with high government officials. They should not associate closely those who compose books extolling the heretics. They should not engage in various kinds of illusionary entertainment such as fortune-telling or sorcery, or with slaughtering of pigs, sheep, chickens or dogs, or with hunting or fishing or other evil activities. If such persons at times come to a Dharma Master, then he may preach the Dharma for them, but should expect nothing from it. He should not, when preaching the Dharma to women, do so in a manner that could arouse thoughts of desire in them, nor should he delight in seeing them. If he should preach the Dharma for a woman, he should not bear his teeth in laughter or let his chest become exposed. He should constantly take pleasure in sitting in meditation, being in quiet surroundings and learning to still his mind.



The bodhisattvas view all phenomena as empty, that being their true entity. They do not turn upside down, do not move, do not regress, do not revolve. They are like empty space, without innate nature, beyond the reach of all words. They are not born, do not emerge, do not arise. They are without name, without form, without true being. They are without volume, without limits, without hindrance, without barriers. It is only through causes and conditions that they exist, and come to be taken upside down, to be born.



2-When a Dharma Master opens his mouth to expound or when he reads the sutra, he should not delight in speaking of the faults of other people or scriptures. He should not display contempt for other Dharma masters or speak of other people's tastes or shortcomings. With regard to other cultivators, he should not refer to them by name and describe their faults, or name them and praise their good points. Also he should not allow his mind to become filled with resentment or hatred. Because he is good at cultivating this kind of peaceful mind, his listeners will not oppose his ideas. If he is asked difficult questions, he should explain things solely in terms of the Great Vehicle so that people will be able to acquire wisdom embracing all species.



3-He must not harbor a mind marked by jealousy, fawning or deceit. And he must not be contemptuous of or revile those who study the Buddha way or seek out their shortcomings. He must not trouble them by causing them to have doubts or regrets, by saying to them, 'You are far removed from the way and in the end will never be able to attain wisdom embracing all species. ' Also he should never engage in frivolous debate over the various doctrines or dispute or wrangle over them. With regard to all living beings he should think of them with great compassion. With regard to the Thus Come Ones, think of them as kindly fathers; with regard to the bodhisattvas, think of them as great teachers. Toward the great bodhisattvas of the ten directions at all times maintain a serious mind, paying them due reverence and obeisance. To all living beings preach the Dharma and in an equitable manner. Because a person is heedful of the Dharma, that does not mean he should vary the amount of preaching. Even to those who show a profound love for the Dharma one should not on that account preach at greater length.



4-He should cultivate a mind of great compassion toward the believers who are still in the household or those who have left the home-life. He should also cultivate a mind of compassion towards those who do not study the Buddha way and realizes that their failing to get access to the Buddha Dharma cuts them off the access to the great treasure. Though these persons do not inquire about, do not believe and do not understand it, when he has attained anuttara-samyak-sambodhi, wherever he happens to be, he will employ his transcendental powers and the power of wisdom to draw them to him to cause them to abide in this Dharma. A Dharma Master who succeeds in carrying out this fourth set of rules shall commit no errors in his preaching of the Dharma.


If a Dharma master can abide fully by the set of four rules, then heavenly beings and householders will constantly offer them alms and will revere, respect and praise him and his preach of the Dharma constantly causes the listeners to rejoice. A Dharma master like this has immeasurable and boundless merits and virtues, beyond any comparison like the empty space.


Thanks: The translation of the article is done in reference to the English version of the Lotus Sutra by Mr. Burton Watson.