How Can We Generate Genuine Renunciation (Part Three)?
The maturation of our mental continuum (citta-saṃtāna) also happens through this kind of gradual accumulation. We must continuously stimulate our thinking so that this focal point of reflection remains active and vivid. Only in this way can a genuine state of renunciation gradually take shape.
The Relationship Between External Material Conditions and Afflictions
Therefore, external objects such as mountains, rivers, and the earth have no direct connection with afflictions. The key to the arising of affliction lies in the mind: it is when the mind makes judgments about external objects and develops attachment (upādāna) that suffering is produced.
What should we do when interpersonal conflicts arise during spiritual practice?
When interpersonal conflicts arise within a group—contemplate renunciation in light of right view, observe your own mind, and let go of attachment.
What are afflictions?
We certainly would not say that a cup or the mountains and rivers outside have afflictions; we can only say that our mind has afflictions. In other words, affliction is not a form (rūpa), but a mind (citta). It is the functioning of consciousness, a mental activity unique to sentient beings.
What should we do when mindfulness (smṛti) is insufficient?
Usually, when we speak of impermanence (anitya), we think of intense suffering such as death. But that is not the whole picture—pleasant and enjoyable things are also inherently impermanent.
How Should We Counteract Doubt in Spiritual Practice?
Of course it does. First, through study and reflection, superstition is dispelled and genuine understanding is established, thereby eliminating preliminary doubt. Second, by relying on spiritual teachers and joining a community of practitioners, and by persevering in practice until direct experience arises, doubts that occur in the course of practice are gradually dissolved.
Avoiding Misunderstandings of Meditative Equipoise in the Nature of Reality
We aspire to realize emptiness; and to realize emptiness means liberation (mokṣa). When we genuinely sense that phenomena are not truly existent, we have already tasted a hint of liberation. Yet to feel that external appearances are utterly devoid of inherent existence—to feel it in the most vivid and direct way—that is dharmatā-samādhi.
A Brief Overview of the Three Main Approaches to Realizing Emptiness
The most direct and supreme method for realizing emptiness is the “direct pointing to the nature of mind” found in Dzogchen and Chan. It does not elaborate complex theories. Instead, it allows you, in a single instant, to recognize: What is the nature of mind? Who is reciting the Buddha’s name?
How Can We Generate Genuine Renunciation (Part Two)?
What else is needed to generate genuine renunciation (naiṣkramya)? We must engage in study (śravaṇa), contemplation (cintanā) and meditation (bhāvanā) on the nature of saṃsāra itself. This is a more thorough approach, and it requires studying Madhyamaka and cittamātrin. Once you gain insight into the nature of the world—especially after studying these two systems—you will definitely come to believe in saṃsāra.
What is the right approach to practicing Buddhadharma?
To approach Buddhadharma safely and effectively, we should start by studying related texts and contemplating what we have learned from them. We can then deepen our understanding through meditative practice, both on the cushion and in daily life.
Do we truly have renunciation?
Many people who study Buddhism remain full of sorrow, pain, and anxiety. If you examine yourself deeply, down to the core, most of this is because there is no renunciation. Many people blame their Guru for not giving pith instructions or methods, but in fact, the Guru has already given everything.
The Desperate View of Life
What does it mean to say that the course of life is doomed to be a tragedy? Materialism posits that our lives are determined by our material composition, and this outlook suggests that to a large extent, our fate is beyond our control.
The Impact of Objective Idealism
It is important to take our faith seriously as it has a significant impact on our lives. However, if we follow a belief without being able to fully support it with evidence, it may be considered mere superstition.
The Western Pure Land Is the Natural Manifestation of a Purified Consciousness
It is precisely because phenomena are dreamlike and illusory that we are able to experience happiness and suffering. If even this dreamlike quality were to disappear—if both pain and joy vanished altogether—only a single state would remain, and that state is called “ultimate bliss.” This is the true meaning of the Western Pure Land.
The Benefits of Generating Genuine Renunciation (Part Three)
If renunciation (nekkhamma) is strong, self-grasping (ātma-grāha) will naturally be weakened, and bodhicitta will arise more easily. The absence of renunciation indicates that self-graspingis still powerful.
Will Beautiful Things Also Bring Suffering?
We must genuinely feel that things which now bring happiness may ultimately become causes of suffering. But this is absolutely not despair. Rather, it is a sence of release—a loosening from attachment.
How Can We Generate Genuine Renunciation (Part Four)?
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.
The Benefits of Generating Genuine Renunciation (Part Two)
A person with strong renunciation keeps his or her mind fully focused on the Dharma. Whenever something related to the Dharma arises, they pay close attention; other matters can be set aside. All their efforts are directed toward practice and liberation. Liberation overrides everything else, it is the most important thing!
The Benefits of Generating Genuine Renunciation (Part One)
What does “leaving” really mean? It means that in our heart we clearly understand that everything is impermanent (anitya). It can depart from us at any moment. At the same time, when suffering arises, we also recognize that suffering is impermanent—it too will leave us. Therefore, we should not be so terrified of suffering, nor so attached to happiness. By cultivating such a mind—renunciation—we will gradually gain increasing freedom and ease.
The Benefits of Generating Genuine Renunciation (Part Four)
Thus, renunciation is not only of great benefit to the arising of bodhicitta; it is also an indispensable foundation for realizing emptiness. Why is this so? Because realizing emptiness is,in essence, the relinquishment of the self. When, through renunciation, we weaken self-cherishing and self-grasping, realization becomes much easier.