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.
The Schools of Tibetan Buddhism and Their Theoretical Foundations (Part One)
The theoretical heritage preserved in Tibetan Buddhism is extraordinarily rich. Its two great canonical collections are known as the Kangyur and the Tengyur. The Kangyur contains the teachings spoken by the Buddha, while the Tengyur consists of commentaries and treatises composed by generations of Bodhisattvas and great masters explaining the Buddha’s doctrine.
The Relationship Between Mental Factors and Afflictions
In fact, regardless of what kind of mental factor it is—wholesome or unwholesome—we can only understand it at a relatively coarse level of consciousness; at the level of the ālayavijñāna, we do not understand it at all. Yet no matter how complex these mental factors are, they ultimately produce only three kinds of results: pleasant feeling (sukha), painful feeling (duḥkha), and neutral feeling (aduhkhasukha vedanā).
Methods for Severing the Link Between Saṃskāra and Afflictions (Part One)
In other words, whenever intense mental fluctuations arise—whether good or bad—you should enter into meditative concentration. This is because all fifty-one mental factors, even the wholesome ones, will lead to suffering if not properly counteracted, since they are all connected to grasping at the self of person. This self-grasping is their underlying foundation.
How can we cut off self-grasping ?
When the mind no longer experiences a sense of individuality or control, all afflictions transform into the natural movements of the mind. Greed, anger, ignorance, pride, and doubt all disappear. “Faith” then becomes a kind of faith that is no longer a mental factor.
How to Prevent the Aggregate of Perception from Arising Afflictions (Part Two)
The moment suffering arises—especially subtle suffering—immediately turn back and observe it: “Oh, you are an illusion.” This “seeing” does not mean looking with the eyes, but placing the mind’s attention upon it—observing and illuminating it, seeing that afflictions are all of mere emptiness.
How to Prevent the Aggregate of Perception from Arising Afflictions (Part One)
We need correct views so that perception no longer generates afflictions. This can be addressed through the cultivation of renunciation (nekkhamma), bodhicitta, and contemplation of emptiness (śūnyatā). For example, when afflictions arise, we can transform suffering into the path through bodhicitta.
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.
The Relationship Between the Aggregate of Perception and Afflictions
After afflictions arise, the more one thinks, the more afflictions increase. This is called “improper attention” (ayoniso manasikāra). The reason is that we are not thinking in a correct or reasonable way. So how should we think? We must think according to the Dharma teachings; otherwise, the afflictions will only intensify. This is also why those who have not studied Buddhism are unable to deal with their afflictions.
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.
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.
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?”