Now, let's go back to today's topic. Although we may have discussed these ideas before, we will continue to explore them further. It's possible that there may be differences in our understanding and perspectives, but as we engage in these discussions about Buddhism, let's remain patient with one another.
If we choose to study, contemplate, and practice Buddhism, the question arises of where to begin. With hundreds of thousands of teachings and methods available, it can be challenging to determine what to focus on. Fortunately, Je Tsongkapa, the founding father of the Gelug lineage of Tibetan Buddhism, summarized the Dharma path's stages as the Three Principal Aspects of the Path: Renunciation, Bodhicitta, and Correct View of Emptiness. This means that regardless of the teachings or practices, their ultimate purpose is to realize these three principal aspects.
The First Aspect: Renunciation
Renunciation is the first aspect and consists of two elements: the longing to be free from cyclic existence and the goal of attaining liberation, which is a practitioner's top priority. Thus, the only thing a practitioner wants and needs is Dharma practice that leads to liberation, with other things coming only after that. This criterion can be used to determine whether one has renunciation or not.
Many people today believe that studying and practicing Buddhism is something to do later in life, after accomplishing various worldly goals. However, this is not true renunciation but rather using Buddhism for entertainment, like any other consumable. To attain enlightenment, one must have a strong attitude of renunciation, which is the most fundamental element of the three principal aspects of the path. The lack of this attitude is why many people who receive the pith instruction cannot benefit from it.
In the tradition of Chinese Buddhism, lay practitioners often lack the determination to rid themselves of cyclic existence. This is because they do not acknowledge suffering as a fundamental truth of cyclic existence or see the benefits of liberation from it. This may be due to insufficient study of Buddhist teachings or a relatively easy life without experiencing much bitterness. However, for some people, the bitterness is too much to bear, and they never get a chance to practice. For example, a person with cancer may be too tortured by the disease to practice, and an aging person may no longer have the ability to study, contemplate, or meditate.
Young people face their own unique obstacles as well. Their blood circulates rapidly, their hearts beat strongly, and their muscles are filled with various hormones. They are preoccupied with desires, and their minds are troubled and cannot calm down. Thus, it can be challenging for them to practice and cultivate Renunciation, which is the foundation of liberation and indispensable in Buddhism.
The Second Aspect: Bodhicitta
The second aspect of the Dharma path is Bodhicitta, which entails benefiting all sentient beings unconditionally until they attain Buddhahood. However, this is easier said than done for most of us due to our biases. We tend to favor certain groups while disliking others. Bodhicitta, on the other hand, applies to all sentient beings without exception. It elevates us to benefit even rats and flies by recognizing our responsibility to guide, educate, and provide positive influence to help all beings reach Buddhahood. We must be willing to endure many hardships and sufferings alongside them until they attain enlightenment. Only when we have this unwavering determination can we truly claim to possess Bodhicitta.
The relationship between having a solid mind of Bodhicitta and gaining awakening is highly beneficial, as Bodhicitta helps clear obstacles and accumulate merits. This is crucial for dharma practice, as accumulating merits and eliminating obstacles fuel and sustain the long journey. Obstacles, such as distractions or illness, can hinder the practice and need to be removed. By generating Bodhicitta, practitioners can eliminate obstacles and accumulate merits more easily, making the practice more sustainable.
Furthermore, Bodhicitta brings many merits, such as a sense of joyfulness and a clear understanding of the intrinsic nature of phenomena. When I asked Kenpo Tsutrim Lodro about the relationship between Bodhicitta and awakening, he flipped his hand, indicating that it is as easy as flipping your own hands. Bodhicitta is the best antidote to the egocentric mind, which is the real troublemaker and enemy we need to defeat. By turning our attention from self-centeredness to other-centeredness, we can benefit others unconditionally and gain awakening more easily.
In order to defeat the enemy of the ego, it is crucial to first understand what it is. Here is an example to illustrate this concept: Imagine that both you and I are extremely thirsty, but there is only one cup of water available. What would I do in this situation? If I did not have Bodhicitta, I would simply take the cup and drink the water without considering your needs. This is an example of the ego at work. In contrast, a person who has Bodhicitta would behave differently. They would let others drink first because their code of practice is to prioritize the needs of others above their own. They would not hesitate to make a sacrifice, even if it meant giving up their own life. This mentality is a powerful tool that can knock the ego down.
The egocentric mind is the root of cyclic existence. It leads to selfish behaviors and negative karmas, obscures our ability to mindfully observe our own minds, and causes us to see everything from an egoistic perspective. This delusive perspective creates a world of duality and confines us to it, preventing us from experiencing life fully.
Ego is a complex concept that is not easy to understand, but in simple terms, it can be described as a fixed perception. In the Yogacara school of Buddhism, ego is referred to as Klesha, also known as deluded consciousness. According to Yogacara doctrine, the deluded consciousness obscures the mind and causes it to perceive things as entities with inherent self-nature. This may sound technical and full of Buddhist terminology, so let me simplify it for you. Ego is when the mind habitually perceives things from a single viewpoint without giving it a second thought. In Chan Buddhism, it is called the fixed viewpoint, and it leads us to see things only through our own perspectives. Therefore, Klesha or the deluded consciousness is considered to be the root of the mental consciousness.
Ego is a complex and pervasive phenomenon that can prevent us from seeing things from multiple perspectives. Our tendency to attend only to our own thoughts and feelings can make us angry or disappointed when others do not accept our ideas or undervalue our contributions. When we label others as selfish, we often fail to see our own selfishness. This is because the fixed viewpoint of ego makes it challenging to grasp the nature of egolessness. Bodhicitta, on the other hand, can help eliminate ego.
The Third Aspect: The Correct View of Emptiness
The third aspect of the Three Principal Aspects of the Path is the Correct View of Emptiness, which provides insight into the nature of self and phenomena as empty. This view is a core teaching of the Second Turning of the Wheel of Dharma. By practicing the Correct View of Emptiness, we can also apply the teachings of Luminosity and the Inseparability of Luminosity and Emptiness, which are taught in the Third Turning of the Wheel of Dharma and Dzogchen, respectively. However, in the Three Principal Aspects of the Path, Emptiness is the foundation.
The Three Principal Aspects of the Path offers a practical methodology for lay practitioners in modern times who wish to attain realization quickly without reading extensive Buddhist texts. To begin, we must cultivate Renunciation and Bodhicitta and develop a correct understanding of Emptiness. Once we have established this foundation, we can practice with diligence and devotion to achieve realization within this lifetime.
Excerpted from: The Relationship Between Buddhist Theory and Practice
