In this conversation, I intentionally merged Madhyamaka, Dzogchen, and Mahamudra together because it is practical to combine the practice of Madhyamaka in the Sutrayana tradition with Mahamudra and Dzogchen in the Tantrayana tradition. However, to truly understand this, one must find a learned teacher to guide them step by step.
Then, they must find gurus who will do detailed analysis for them, work with them, explain phenomena that puzzle them, and, finally, provide them with the pointing-out instruction that leads them to see the true nature of the mind. Though it sounds complicated, achieving this is possible. This is the ultimate, fundamental goal of our life and the most meaningful thing in our lives.
We all want to pursue happiness, but if we do it in a worldly manner, there is only suffering and misery waiting for us at the end, as the truth of suffering states. When we genuinely long for Awakening, it is the most delightful thing worth admiration and praise. If we are genuine Buddhists, we should know all these things. If we follow the Tantrayana tradition, we must do a sacred practice called "Seeing the Guru as Buddha."
We will not go into "Seeing the Guru as Buddha" in detail, but it is essential to be aware of two pitfalls. The first is the mistake of not observing the guru at all and randomly picking a guru to follow. This is doomed to fail. The second is finding a true guru but only worshiping them without doing the practice they want us to do. This does not work either.
Following a guru without observation could be catastrophic. Nowadays, not every guru we meet is a mahasiddha like Tilopa or Marpa, and we are not Naropa or Milarepa as students. Before seeing a guru in person, we usually hear many fascinating stories about them. This can make us assume that they are really something.
However, observation comes first. In Tibet, genuine practitioners spend more than a decade observing a guru, whereas Chinese followers tend to choose a guru in a split second. Whenever they hear that someone is a great master, they tend to forget everything and blindly follow the so-called guru without observation. Many people end up being deceived in this way, which is lamentable.
After choosing a guru, many people follow him by only worshipping him, but there is more to correctly following a guru. To truly follow a guru, we must study and think about it thoroughly. It's important to not blindly worship someone without reasoning and observation. Buddhism requires us to do this because there are profound reasons behind it that we need to understand.
Chan Buddhism says that all blooming flowers are paramita, and evergreen bamboos are Bhodi. This means that all phenomena are dharma-nature, which is precisely the fourth step of Madhyamaka. We need to understand this concept comprehensively to truly grasp it. Unfortunately, many people do not study it; they blindly worship it. This does not help us attain enlightenment or Buddhahood.
As lay practitioners, we must integrate theory and practice, as they are like the two legs we need to walk. Integrating theory and practice is the right way to practice Buddhadharma, so both should be equally accentuated. Emphasizing one and neglecting the other is wrong.
Close followers of a guru may receive pith instructions directly from the guru without studying many theories, but it doesn't mean that just receiving the pith instructions alone will work for them. It requires careful analysis and experience, as well as frequent communication with the guru. The pith instructions are a unique way of communication between the guru and the individual, and it is important to understand that the instructions are not deliberately kept hidden.
At any stage of our Buddhadharma practice, we need both teachings and practice methods to integrate theory and practice to achieve awakening in this lifetime. There are many great texts that can aid in our practice, such as the Beacon of Certainty by Mipham Rinpoche, Trilogy of Finding Comfort and Ease and Trilogy of Natural Freedom by Longchenpa of the Dzogchen tradition, and the Great Perfection Through the Peaceful Sadhana of Manjushri, Striking the Vital Point in Three Statements, and other great, sacred, classical texts on Dzogchen.
There are many valuable theories in Chan Buddhism, which is an essential aspect of Chinese culture. Unfortunately, it has been attacked by many and downgraded to a mere form of art, folklore, and anecdotes. The collections of public records of notable sayings and actions of Chan masters, known as Koan, and precious teachings left behind by the five schools and seven lineages of Chan Buddhism are extremely valuable.
However, these teachings lack people to explore and spread them. Nonetheless, we can use them for our own study, contemplation, and meditative practice. These informative and down-to-earth practice methods can nourish our spirituality. This aspect of teaching is essential. When we set out to practice it, it becomes the way of realization or experience.
If a person with an average level of intelligence puts their whole heart into dharma practice and has complete teachings and practice methods, they will undoubtedly achieve liberation. For example, Master Neng Hai, a Chinese, went to Tibet to study dharma by following the Gelug lineage. After he returned, he said, "Awakening is like cooking a pot of rice. You place a pot filled with rice and water on the stove, put firewood into the stove, light it up, bring the water to a boil, keep boiling it, and eventually, the rice will be cooked."
We are the same. If the Buddhist theory we study is systematic and complete, and we practice it seriously, the rice will be cooked in the end. On the contrary, everything comes to naught if you do not study, contemplate, and practice meditation.
Excerpted from: The Relationship Between Buddhist Theory and Practice
