The Inner Science of Buddhist Practice - Khamkoo

16 ▶ The Inner Science of Buddhist Practice
closely placed recollections.”
Chapter Four examines how an understanding of the five heaps and the
Four Noble Truths is essential to developing the two central Mahāyāna attitudes
of bodhicitta, or “enlightenment mind,” and the wisdom that realizes
the insubstantiality of entities, or “emptiness.” While the preceding chapter
explains that one must understand the five heaps to undertake an indepth
study of the Four Noble Truths, and that both topics are necessary to
develop genuine renunciation, this final chapter of Part One considers how
the practitioner who has only a limited understanding of these two topics
will also be unable to develop the great compassion that is the root of a
Bodhisattva’s enlightenment mind. The wisdom that realizes emptiness represents
the third form of essential knowledge identified by Kamalaśīla, and
in Mahāyāna Buddhism it is also recognized as a second type of “transcendent
correct view.”
With regard to gaining a realization of emptiness, several passages from
the writings of Nāgārjuna and Candrakīrti are cited to show that this topic
is taught by relying upon the doctrine of two truths, often described as
“conventional truth” and “ultimate truth.” Conventional truth refers to the
entities that make up our ordinary experience. As already noted, a correct
understanding of this subject is gained by learning about the five heaps.
Ultimate truth is a synonym for emptiness. Since the nature of emptiness is
established through applying a critical analysis to such conventional-truth
entities as the five heaps, a clear understanding of the latter topic is indispensable
to any attempt at gaining a realization of ultimate truth.
Part One ends with a summary of two specific forms of Mahāyāna practice.
The first is an aspect of the Perfection of Wisdom—or prajñāpāramitā—
that is called the “knowledge of entities.” The discussion examines how an
understanding of the five heaps can contribute to one’s ability to develop all
three of the spiritual attitudes of renunciation, enlightenment mind, and a
realization of emptiness. The final topic addresses how the Mahāyāna practice
of the four closely placed recollections differs from the way it is taught
in the Listeners’ Vehicle.
At its heart, Buddhism is a religious tradition that emphasizes practice
and training as the means of bringing about the spiritual transformation
that leads to genuine happiness. However, the ability to carry out the practice
requires that we receive instruction on how to do so from a qualified
teacher. This instruction is especially crucial for the novice. With it, we can
begin to recognize the forms of error and afflictive emotions that not only
are the source of all our misfortune but also are the formidable obstacles