"As we survey the range of questions deserving analytical answers, we see that they highlight five important points in the Buddha’s teaching that are often misunderstood or underappreciated at present.
The first is that the Buddha had no qualms about judging people and their way of life [§§54-58, §126]. In fact, given that admirable friendship is a basic prerequisite to the practice (SN 45:2), the ability to judge whether a person’s behavior is admirable is of primary importance for anyone hoping to follow the path. Because this is such an important part of the practice, and because it is so difficult to judge people accurately, the Buddha advises devoting time and one’s full powers of observation to passing judgment, thus taking care to be judicious rather than judgmental [§55]. In judging a person’s way of life, one is not passing final judgment on that person’s worth; one is simply trying to decide whether his or her example should be followed and extolled to others. In this way, judgment is not an unkind or hurtful action; instead, it is a necessary element in the development of greater skill.
This point is reflected in the Vinaya, where the monks are instructed to keep watch over one another’s behavior. As we will see in Chapter Seven, if they suspect that a fellow monk has broken a rule, they are to approach him about the matter. If dissatisfied with his response, they have to meet as a full community and pass judgment on whether he has, in fact, committed an offense. If he has, and the offense is reparable, they help in his rehabilitation. If the offense is irreparable, he is automatically expelled. If it is reparable but the offender stubborn and recalcitrant, they are empowered to suspend him from the group. In this way, they ensure that the monastic Sangha provides an environment of admirable friends who can aid anyone desiring training, whether monastic or lay.
Thus the ability to pass fair and accurate judgment on the behavior of others is an important part of the path. However, progress on the path requires not only the ability skillfully to judge the behavior of others, but also—as we will see in Chapter Six—the ability skillfully to judge your own. MN 110 [§56] shows that these two abilities go hand in hand, in that only when you have developed integrity in your own behavior can you recognize integrity in others. Conversely, AN 8:54 [§59] shows that one of the best ways to develop integrity is to associate with admirable people and to emulate their good qualities. So to develop the path, you have to use whatever integrity you have in choosing a teacher; if you’ve found one, you can then develop the integrity needed to refine your powers of judgment.
It’s a basic truth that if you cannot judge other people objectively, it’s hard to be objective in judging yourself, for the habits of delusion obscure your awareness both of the motivations and of the results of your actions. MN 61 [§131] shows that on the question of whether actions are to be judged by their motivation or their results, the Buddha’s answer was, “Both.” His approach to judgment was not that of a judge in a court of law passing final judgment on a person’s guilt, but of a craftsman or musician judging a work in progress. By judging the results of a past mistake, one can then adjust one’s motivation to improve one’s future deeds.
The need to judge others’ behavior skillfully does not end with the attainment of the goal. As AN 3:68 [§118] and AN 4:111 [§98] point out, a teacher must be careful to assess who is worthy of teaching and engaging in debate, and who is not. Otherwise, time that could be well used in teaching those responsive to the Dhamma would be wasted in fruitless arguments. Thus the ability to pass skillful judgment on behavior—one’s own and that of others—is not an unkind act. Instead, it is an essential skill both while learning and while teaching the Dhamma." - How the Buddha Taught (2010), p.117-118
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