Examine Your Motivation and Repeatedly Familiarize the Mind
If we wish to generate genuine renunciation (naiṣkramya), we must repeatedly familiarize ourselves with it. There is no specific formal meditation method for renunciation. Of course, if you want to practice, there are methods in the Theravada, such as reflections on repulsiveness—visualizing the body beneath the skin—which are also effective. But frankly, we are usually unwilling to practice them.
When I was contemplating the faults of saṃsāra, I often searched online for historical photographs—many of executions, many of extremely tragic scenes—and I deliberately looked at them. I would often reflect: these events could be related to me; one day our society could possibly become like that. When I saw photos from the Cultural Revolution of people being shot, their skulls shattered by bullets, I would think: if social upheaval were to occur again, could it happen like this? Very possibly. Could all these past sufferings reappear in the future? Very possibly. Saṃsāra is fraught with countless dangers and faults!
I would also frequently compare photos of certain women when they were young and beautiful with photos of them when they were old and unattractive—this is the fault of saṃsāra! I would compare Saddam Hussein standing on a balcony with a gun, looking down arrogantly at his people, with the image of him being hanged—this is the fault of saṃsāra! All glory ends this way. Then I would turn it back on myself: how healthy I once was, and now I am not; I break into abnormal sweating at the slightest exertion—this too is the fault of saṃsāra! Reflecting like this repeatedly, I would tell myself: to escape all this, the only reliance is the Buddhadharma.
We must constantly observe our own minds. Before engaging in practice or Dharma activities, examine yourself: “I am about to meditate, attend teachings, perform life-release, or participate in a life release—am I doing this for liberation? Or is it merely habit? Or social pressure? Everyone else is going; they invited me; I feel embarrassed not to go—so I go.” Is it like that? In practice, motivation determines everything. Motivation is what we Buddhists call bodhicitta.
We must constantly ask ourselves: “Am I doing this for liberation?” For example, as I sit here giving this teaching, am I doing it to show off my knowledge of the Dharma, to display how well I have practiced and realized? We must observe ourselves and see whether this is the case. If it is, correct it immediately.
To know whether such thoughts are present is called introspection (saṃprajanya); to abandon these unwholesome thoughts and counter them with Dharma principles is called right mindfulness (samyak-smṛti). Introspection has the function of recognizing and examining the mind; right mindfulness has the function of counteract these afflictions.
Repeated familiarization means practicing in exactly this way. Without doing so, it will not work. We must frequently examine the motivation behind our actions. Over time, we will gradually realize that many of the things we previously did were not motivated by renunciation (naiṣkramya) at all. They may have arisen from virtuous seeds accumulated in past lives; they may have been the result of group influence; and more likely, they may have been driven by the thought that practicing Buddhism would bring benefits—better family life, more wealth, a better future, great merit… Many of our actions are motivated in just this way.
Therefore, we must learn to examine the motivation before every action— down to the subtle moment before a thought arises, before we speak, before we act. This observation can eventually extend to bodhicitta, but at the very least, it must be grounded in renunciation. When sustained by strong renunciation, many things become much easier. You will find that your attachment to the various phenomena of saṃsāra clearly diminishes. The intensity of greed, anger, ignorance, arrogance, and doubt will gradually lessen. At that point, you will experience a certain degree of physical and mental release—you truly will! Although that sense of freedom is still relative and incomplete, it is far more liberated than your present state.
What is true freedom? It is emptiness (śūnyatā)! Although we cannot yet realize it fully, once we relinquish some degree of greed, anger, ignorance, arrogance, and doubt, we already gain a measure of freedom. Take a simple example: two people in a romantic relationship, entangled and tormenting each other. One day they truly break up—ah! What a relief! I don’t want to think about it anymore!” Many things are like this. The stock market crashes, and I stop investing—release! Even if there is still reluctance in the heart, there is also a sense of liberation. If we can loosen our grip on things that offer superficial pleasure but ultimately lead to suffering, our body and mind will feel lighter and more joyful.
Yet when we approach this state, fear arises: “If I give everything up and let go of all my possessions, will I starve?” Remember, genuine renunciation is not merely external form. It is an inner letting go. We must cultivate this renunciation in the heart. Truly abandoning everything outwardly may be beyond our present capacity. If you say you can do it, then you may as well become a monastic and go to the mountains to gaze into the void. But most people cannot do that. At the very least, however, we must repeatedly familiarize ourselves inwardly with this attitude and gradually cultivate this state of mind.
—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.
