Not only the teacher must be qualified, but also the disciple.
It is the student’s mind the work table and this must be able to understand the teacher and do the practices in his own mind. A Buddha can not enlighten anyone, he can only be a teacher of those who lend themselves to teaching. And not only those who have will. A series of qualities is necessary to be able to make teaching fruitful.
The desire for what comes from the senses, aversion, dullness and drowsiness, restlessness and remorse, and doubt are impediments to learning. Any teaching in a mind that has these pollutants corrupts it, degrades it, and leaves it worthless.Trying to teach like this becomes painful, difficult and if something is achieved, it is immediately lost.
A mind that freed itself from doubt, that eradicated it, is a mind in which other pollutants are very limited. It is a mind suitable for teaching. It is the mind of the apprentice. From Sotapanna.
To enter the stream you do not need teaching, just the right techniques.
If, in addition, it is intended that the disciple be liberated by wisdom, by seeing for himself, it is evident that having the divine ear with which he can get in touch with the devas, gives a correct dimension to existence. That he can see his own past lives, places him in the right environment. That he sees how kamma acts in others, makes him see how Samsara works. That he can understand the minds of others greatly facilitates the assimilation of concepts. That he knows for himself that he has freed himself is useful by himself.
He is the ideal student, as was Moggallana.
If he lacks these powers, he can only learn by faith, by having faith his teacher, a Buddha perfectly enlightened. He is a blind man who as he can not see, they have to take him by the hand and accept him by faith.
Collection of Discourses Grouped Numerically
The book of the Fives
AN 5.23 Defeats
“Bhikkhus, there are these five impurities of gold, contaminated by which gold is not malleable, manageable and luminous, but brittle and not appropriate for work. That five Iron, copper, tin, lead and silver. These are the five impurities of gold, contaminated by which gold is not malleable, manageable and luminous, but brittle and not appropriate for work.But when gold is released from these five impurities, it is malleable, manageable and luminous, flexible and suitable for work. So, whatever type of adornment one wants to make of it, be it a bracelet, earrings, a necklace or a golden garland, one can achieve its purpose.
“So also, bhikkhus, there are these five impurities of the mind, contaminated by which the mind is not malleable, manageable and luminous, but brittle and not properly concentrated for the destruction of stains.
Desire of the senses, aversion, dullness and drowsiness, restlessness and remorse, and doubt.
These are the five impurities of the mind, contaminated by which the mind is not malleable, manageable and luminous, but brittle and not properly concentrated for the destruction of the spots. But when the mind is freed from these five impurities, it becomes malleable, manageable, and luminous, flexible and suitably concentrated for the destruction of stains.Then, having an adequate basis, one is able to realize any state realizable by the direct knowledge towards which one could incline the mind.
“If one wishes: ‘That I, with the element of the divine ear, that is purified and surpasses the human, listen to both types of sounds, the divine and the human, those that are as far as close’, one is capable of account, having an adequate base.
“If one wishes: ‘I can understand the minds of other beings and people, having embraced them with my own mind. That he can understand a mind with lust as a mind with lust, and a mind without lust as a mind without lust; a mind with hate as a mind with hatred, and a mind without hatred as a mind without hatred; a mind with illusion as mind with illusion, and a mind without illusion as mind without illusion; a mind contracted as contracted and a mind distracted as distracted; an exalted mind as exalted and a mind exalted as not exalted; a superable mind as surmountable and an insurmountable mind as insurmountable; a concentrated mind as concentrated and a mind not concentrated as not concentrated; a mind liberated as liberated and a mind not liberated as not liberated, “one is capable of realizing it, with an adequate basis.
“If one wishes: ‘I can remember my multiple past abodes, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, one hundred births, one thousand births, a hundred thousand births, many aeons of world dissolution, many eons of world evolution, many eons of world dissolution and world evolution like this: “There they called me that, from such a clan, with such an appearance, such was my food, my experience of pleasure and pain, my life; dying there, I was reborn elsewhere, and there they also called me that, from such a clan, with such an appearance, such was my food, my experience of pleasure and pain, my useful life; dying there, I was reborn here, “so I remember my multiple past tenses with their aspects and details,
“If one wishes: ‘That I, with the divine eye, that purifies and surpasses the human, see beings that pass and be reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understand how beings adapt to what it is. his kamma, therefore: “These beings who committed misconduct through body, speech and mind, who rejected the nobles, held a wrong view and undertook the kamma based on an incorrect view, with the rupture of the body , after death, they have been reborn. in the plane of misery, in a bad destiny, in the lower world, in hell; but these beings who engaged in good behavior through body, speech and mind, who did not reject the nobles, who held the correct view and undertook the kamma based on correct vision, with the breaking of the body, after death, have been reborn in a good destiny, in a heavenly world, “so with the divine eye,
“If one desires: ‘That I, with the destruction of the stains, in this very life, realize by myself with a direct knowledge the unblemished liberation of the mind, liberation by wisdom, and having entered into it, that can inhabit it ‘One is capable of realizing it, there being an adequate basis’.
And we continue to see ordinary people playing teachers and ordinary people playing disciples, playing at being what they are not, and reaching what can be expected from that game: nothing.