Although we are now studying and contemplating renunciation (niḥsaraṇa-citta ), and even practicing it, we may have developed a conceptual renunciation. So how do we transform it into genuine renunciation? Actually, it is not that complicated. Conceptual renunciation is also useful. Through long-term accumulation and practicing, it can give rise to genuine renunciation. The process of moving from conceptual renunciation to genuine renunciation can be understood through the following aspects:
Our Perception of Suffering Must Be Deep and Comprehensive
First, on the level of cognition—within our concepts and thinking—we must firmly recognize that all phenomena, whether they manifest as suffering of suffering (duḥkha-duḥkhatā), suffering of change (vipariṇāma-duḥkhatā), or the all-pervasive suffering (saṃskāra-duḥkhatā), ultimately end in suffering. We must reflect on this over a long period of time. During sitting meditation practice, we contemplate precisely these points. Of course, this contemplation is not limited to time on the cushion.
Obvious phenomena of suffering—the suffering of suffering—are things everyone naturally wants to avoid. If someone stabs me, if my money somehow vanishes from my wallet, if a beautiful woman only looks at him but not at me… anyone can feel that kind of pain. Naturally, we want to get away from such experiences.
The key point we must reflect upon is this: many things that seem good will eventually turn into suffering. In this way, the depth of our perception of suffering deepens and the scope of what we recognize as suffering broadens.
What are these “good” things? In life, there are many experiences that bring us pleasure. We must remind ourselves: these pleasurable experiences will eventually change. They may even become the very causes of our greatest suffering. Therefore, we should not cling to them. At the very least, we must establish this understanding in our concepts and thoughts.
This also involves both meditation on the cushion and reflection off the cushion. During sitting meditation practice, contemplate that whether something appears good or bad, it ultimately ends in suffering. There is so much material for reflection. For example, you buy a beautiful new outfit and admire yourself in the mirror from every angle. Someone compliments you: “That outfit is so tasteful!” You feel quite pleased inside. At that very moment, turn your mind and observe: in the end, it is still suffering. Why? Because it will wear out. It may be fashionable now, but soon it won’t be.
Will this undermine the happiness that comes from enjoying good things? Maybe yes, maybe no. How should we understand this? When I wear nice clothes, I do feel comfortable—that comfort is real. However, in my thinking and heart, I have already told myself: although I am enjoying this comfort now, it may eventually turn into discomfort.
By doing this, I have already begun to let go of it in my mind. It does not necessarily reduce my present happiness, but it creates the possibility of resisting further attachment and thus avoiding the suffering that may arise from it. This should be easy to understand, right? There are many similar examples—having a nice meal, watching a movie. For all these pleasant experiences, we contemplate them and reflect that their ultimate outcome is suffering.
We often say, “If we lack renunciation , it is because we have not contemplated impermanence (anitya) well.” So what does it mean to contemplate impermanence? It means reminding ourselves that all the things that bring us happiness are impermanent—not merely contemplating suffering. What is there to contemplate about suffering? Everyone wants to escape suffering. Do we need to study Buddhism just for that? Even materialists want to escape suffering. The key is to let go of certain things that presently bringing us happiness, because happiness, too, belongs to saṃsāra. Genuine renunciation must gradually be cultivated from these very points.
—Excerpted and adapted from Conceptual Renunciation and Genuine Renunciation
This article is a preliminary translation draft and has not yet been reviewed or proofread by the speaker.
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