The essence of wisdom is intelligence that perfectly discerns the nature of all phenomena. Its function is to clear away the gloom of the two kinds of obscuration. Although true wisdom is inherent to Buddhahood, its cause—or “surrogate” wisdom—can be cultivated with discriminating intelligence. How this is done is described by Nagarjuna as follows:

To make transcendent wisdom grow,
Listen and reflect, and once you have these two,
Meditation will arise from them;
Thence unsurpassable accomplishment will be gained.

There are thus three kinds of wisdom.

(a) The wisdom of listening
This involves mastering the words and meanings of all branches of knowledge. When we speak of “wisdom” here—whether the secular knowledge of language and logic, arts and medicine, or the spiritual wisdom that concerns a knowledge of the Excellent Words (the Buddha’s teachings) and the treatises that elucidate their meaning—it is a case of the cause being named after the result.n We should therefore study extensively so as to not be ignorant in any of these disciplines.

(b) The wisdom of reflecting
What we have listened to is not to be simply accepted with blind faith. We must use such means as the evidence of scriptural quotations, reasoning based on the evidence of things, and irrefutable proof to thoroughly examine the expedient and ultimate teachings, and the implied and indirect teachings, and thus elicit and reflect on their intended meaning, so that we come to a definite conclusion about them.

(c) The wisdom of meditating
Reflection leads to certainty, and the knowledge we have gained has now to be correctly applied to our own minds. In particular, we should make an experience of what we have learned about the view by meditating on it, for the view is not merely a verbal or intellectual exercise to be left as such, but something to be truly realized as the unmistaken vision of the way things truly are.

A Torch Lighting the Way to Freedom
Dudjom Rinpoche Jigdral Yeshe Dorje
Padmakara Translatino Group
Shambhala Publishing

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Unless we have faith, however many other good qualities we might have, they will not be of much use to us—as though we were very beautiful, but blind. So we have to make an effort to develop faith—by meditating on impermanence four times a day, by reflecting minutely on actions and their effects, by reflecting on the positive aspects of everything, by reflecting on how rare the Dharma is, by thinking of our teacher’s kindness, by thinking of our spiritual brothers and sisters with pure perception, and by thinking of the excellent qualities of the Buddha. It is important to consider that other people are—all of them—marvelous, and to be free of partiality and notions of high or low status, thus making a habit of faith and taming your own mind.

The Omniscient Dharma Lordo said: Unless you do all you can to develop faith, You will never attain perfection, But will wander constantly in cyclic existence. Therefore, whomever you are following, Make every effort to cultivate faith.

In the first place, you should be shrewd in seeking a teacher and the teaching—begin by examining the sublime beings. Once you have found a teacher, train yourself in following him or her with devotion. For this there are ten aspects. Your devotion should be unchanging, like Mount Meru. Like the sun, it should not wax or wane. It should be like the ocean, without surface or depth. Like a mother it should never complain or expect to be thanked. It should be like space, without boundary or center; like the string of a bow, neither too taut nor too slack; like a boat or bridge, untiring and uncomplaining; like a great river, flowing unceasingly; like the sky, never prey to circumstances such as being influenced by others or scolded. And like the string of a prayer flag, it should be respectful, supple and adaptable, and embellished with reverence.

What are the signs that we have cultivated faith?
We reject the deceptive appearances of cyclic existence like someone with nausea seeing food. We ache with devotion and longing for the teacher, like a small child yearning for its mother. We throw ourselves enthusiastically into study and reflection, like a thirsty person longing for water. We treasure our precepts like a poor person who has found some gold or a turquoise. We delight in practicing virtuous activities like a merchant travelling to an island of gold. Our faith and interest in all the different vehicles are like those of a keen shopper arriving at a market. It is when these signs occur that the Dharma has tamed our mind and the teachings and the individual have not gone different ways.

Using the causes that increase faith to make it grow
How can we increase our faith and devotion?
By sincerely following a sublime being, a qualified teacher; by relying on special companions who have blended their minds with the teachings; by studying the profound sutras and tantras; by reflecting undistractedly on death; by reading or listening to stories that illustrate the law of cause and effect; and by doing longer sessions than before of meditation and practice on the profound teachings.

As the Sutra of the Inconceivable Secrets says: Because of faith, one does not engage in negative activities, and one performs the activities praised by the sublime beings.

Train in each of the above so that your devotion increases daily.

Recognizing and eliminating the conditions that make faith decrease.
It is said that when we begin practicing the sublime Dharma, negative forces create obstacles, and their “blessing” causes our faith to diminish. Signs that the demons have entered us are that we find fault in the spiritual friend, our teacher; we see defects in Dharma practitioners in general; we keep the company of ordinary people; we have less diligence in the practice; we indulge in pleasure heedlessly, without any moral principles; and our devotion and respect for the Three Jewels fades.

How can these be prevented?
Reflecting on the excellent qualities of the teacher, the Three Jewels, and your spiritual companions, develop pure perception and respect for all who practice the Dharma. Tell yourself that seeing bad in other people is a sign that you yourself are impure: it is as if you were jaundiced and perceived conch shells as yellow. Remind yourself of the defects of the pleasures of the senses, and avoid befriending ordinary people. Recognize that a decrease in faith is a demon. As we read in the Transcendent Wisdom: Mara the demon comes in front of beginners and diverts even the devoted. He turns back even those practicing the activities of the Bodhisattvas.  

A Torch Lighting the Way to Freedom
Dudjom Rinpoche Jigdral Yeshe Dorje
Padmakara Translatino Group
Shambhala Publishing

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