It cannot be said too much—the nature itself is completely beyond grasping and clinging. Therefore, Buddha Shakyamuni taught how to release grasping and clinging in order to help practitioners discover the true nature as it is. He explained that there are two different approaches that lead to a correct understanding and direct experience of this nature: the first technique is the scholarly method of logically investigating reality so as to arrive at intellectual certainty about the nature and thereby release grasping; the second technique is to simply receive pith instructions about the nature of reality and practice according to those instructions. Both are effective methods for removing grasping and its causes. Regardless of whether one’s approach emphasizes scholarly investigation or practice, both methods require meditation, since meditation is the actual, final goal. For that reason, Tibetan Buddhism often uses the terms che gom [dpyad sgom] and chok gom [chog sgom] to describe the two different approaches to meditation. Che gom refers to meditation that follows a thorough investigation and analysis of reality through logic and reason. After intensely investigating the nature with study, one finally arrives at certainty, relaxes, and meditates according to the view he or she has discovered. In contrast, chok gom refers to meditation based on practicing the pith instructions one has received, rather than emphasizing scholarly analysis. In either case, both approaches require meditation practice. The teachings often warn that if we limit our spiritual path to study, investigation, and analysis, even though we may arrive at a precise intellectual understanding of the teachings, we might become like a parrot! Sometimes a parrot can say many things, but that doesn’t mean it knows what it is talking about. Similarly, a deaf person may become a wonderful musician who can play all kinds of beautiful music, but he or she cannot hear the music itself. If we study and contemplate the teachings but fail to engage in meditation, our practice is incomplete and we will not absorb the true meaning of the teachings into our hearts. Study, contemplation, and meditation must be practiced in unison. All the Nyingma and Kagyu masters explain that the purpose of studying and receiving the teachings is to fully absorb them into our hearts. We are not here to collect good stories to tell others, to make long lists of teachings we have received, or to learn the teachings so we can explain them to our friends and look intelligent. We are here to benefit ourselves by absorbing the essential meaning of the teachings into our hearts and minds. Only then can we truly benefit others. Hence, the whole purpose of logically investigating the nature of reality through analysis and study is to discover—within our own experience—that nothing exists substantially, and that grasping and clinging are unnatural hindrances to our joy, peace, realization, and eventual enlightenment. The fruit of practice, or perfect enlightenment, will give us the unlimited ability to benefit countless beings. Put otherwise, once we have achieved some degree of intellectual certainty about the nature, we have to settle down and practice meditation. This is the purpose and goal of our study of Madhyamaka. Venerbale Khenpo Rinpoches Opening the Wisdom Door of the Madhyamaka School (pgs 88-89) Photo of Ven. Khenchen Palden Sherab Rinpoche at Padma Samye Ling in 2008.
Posted on: Sun, 11 Jan 2015 21:33:40 +0000
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