Why Are We Unable to Establish Stable Meditative Concentration? (Part 2)
Even those who seek worldly merit should not cling to such meaningless disputes—how much more so for those who seek liberation? The very purpose of Buddhist practice is to relinquish all that is clung to by the self, and ultimately to recognize that such self does not exist at all. Given this, why should we bother calculating and arguing over worldly interests?
Why is it so difficult for us to attain enlightenment?
Why was Hui Neng able to attain enlightenment by hearing "the mind should act without any attachments" twice? His spiritual capacity was sufficient. As practitioners, we should follow the path that Hui Neng demonstrated. However, why can't we attain enlightenment just by hearing the same line? The answer is straightforward - we lack the necessary capacity.
A Small Story, a Great Truth,Hold Profound Reverence for the Words “Bodhicitta”
So, although we must distinguish between conceptual bodhicitta and genuine bodhicitta, even if it is “fake,” even if it is merely conceptual bodhicitta (bodhicitta), as Mahāyāna practitioners we have to still hold profoundly deep reverence for the three words“bodhicitta.”
Does eternal happiness exist?
When our mind awakens that all of this—including our body—is actually the play of dharmatā, the happiness and suffering produced by the "self" will vanish, leaving only "supreme bliss" and the "a single nature " (piṇḍa-graha). This is the significance of our realizing emptiness (liberation).
Modern Thinkers on Buddhism
All of this is something Buddhism is capable of accomplishing. We can discuss the fundamental nature of the world: Buddhism holds that the foundation of the world is emptiness, and moreover, that emptiness can be directly realized.
How to Define Renunciation ？
For the purposes of our current discussion, “renunciation” refers specifically to a mental attitude that seeks liberation and yearns to be free from the cycle of saṃsāra in the three realms.This is how renunciation is being defined here.
What is Alayavijnana?
It is a state where the six senses completely stop functioning during meditation, such that the eyes cannot see, the ears cannot hear, physical sensations fade away, and the smell and taste perceived by the nose and tongue disappear. Consciousness ceases to function, and this is known as the state of Alayavijnana.
What should we do when there is no Dharma joy in practice?
As for cultivating renunciation, there is no extraordinary secret—just do it again and again. As the saying goes, “If you lie down with dogs, you'll get up with fleas.” Through gradual accumulation, it leads to a profound result. One day, when renunciation becomes the dominant force in your mental continuum, everything will change, and your practice will begin to fall into place.
Manjushri Heart Mantra Group Recitation
Nagarjuna Cultural Center respectfully invites all practitioners to join us in the group recitation of the Manjushri Heart Mantra
How Can One Develop Firm Conviction in the Existence of Reincarnation?
In conclusion, we must exhaust all means to establish unwavering conviction in reincarnation. Mere conceptual acceptance cannot provide lasting momentum for practice. Without inner conviction, essential foundational practices—such as the Five Preliminary Practices (Ngöndro)—risk degenerating into hollow formalities, performed perfunctorily and with haste.
What is the relationship between pleasant feeling and affliction ?
Pleasant feeling and affliction are actually like a pair of “sisters,” or more precisely, they are linked by cause and effect. The reason lies in our attachment. So should we then reject pleasant feeling altogether? No. We can still experience it—but the key is to cultivate a quality called non-attachment (anupādāna) while enjoying it. And that is extremely difficult.
The Relationship Between the Body and Afflictions
In other words, from a purely theoretical standpoint, bodily pain and affliction do not have a one-to-one correspondence. It is not the case that whenever the body feels pain, the mind immediately becomes afflicted. Much like our earlier discussion on material wealth, affliction does not depend on whether we possess them or not, but on whether the mind is attached (rāga).
What should we do if there are no meditative experience (nyams) in our practice?
When there is no meditative experience—repeatedly familiarize yourself with the practice and observe the mind to relinquish attachment.
The Consequences of Lacking Genuine Renunciation (Naiskramya)
If there is no renunciation , our body and mind will become completely entangled in worldly dharmas (laukika-dharma). Unknowingly, even our spiritual practice can turn into something we cling to. It becomes a weapon that reinforces our own saṃsāra, a form of arrogance: “Look, I understand the Buddha dharma—impressive, right?”
The 'Thief Mentality' in Learning Buddhism
In Buddhism, the practice of renunciation and bodhicitta is a way for us to attain worldly well-being, while cultivating the right view of emptiness is the way to attain transcendent happiness.
Methods for Severing the Link Between Saṃskāra and Afflictions (Part Three)
Another effective method is one-sided emptiness. If ultimate emptiness (śūnyatā) cannot be realized, we can use this provisional approach. When anger is felt, reflect that it is false, or directly experience it as false through conceptual insight—both methods work.
Methods for Severing the Link Between Saṃskāra and Afflictions (Part Two)
How do we use renunciation to deal with these various complex and chaotic mental factors? You must tell yourself: the movement of the mind is actually the root cause of everything in the world. Our suffering and happiness, the manifold appearances of the world—even the sun and the moon—fundamentally stem from the mind’s activity. All phenomena are but manifestations of mind.
Methods for Not Being Attached to Pleasant Feeling (Part Two)
Another method is to reflect in advance and remind yourself that this pleasant feeling will not last, and that if it changes, you will face it calmly. Repeating this to yourself again and again is what we often call “preparing yourself mentally in advance.”
Methods for Not Being Attached to Pleasant Feeling (Part one)
How can we truly avoid attachment to pleasant feeling? The advanced approach is to directly recognize the nature of pleasure itself. If you can do this, then no matter how much pleasure you experience, it will never give rise to suffering.
Seemingly Simple Teachings, Yet Crucial for Practice
If we cannot feel the joy of Dharma during our practice, it is often because our minds are still entangled in worldly affairs, clinging to our own fame and wealth, success and failure, gains and losses, unable to detach from them.