Bodhicitta in the Three Principal Aspects of the Path
Why does bodhicitta have such power? Because it not only accumulates merit and purifies obscurations, but also directly counteracts self-grasping, reducing it substantially. What is self-grasping? For example, suppose a cup of water is placed here , and both of us are thirsty. Without bodhicitta, my first thought would be, “I should drink it first.” That is self-grasping.
The Correct View of Emptiness in the Three Principal Aspects of the Path
If lay practitioners continually orient their efforts around the Three Principal Aspects of the Path, awakening may become possible within the span of a single lifetime. In other words, once renunciation and bodhicitta have arisen, and one repeatedly engages in study, contemplation, and practice concerning the correct view of emptiness, there is a genuine possibility of attaining awakening in this very life.
How Should We Study and Contemplate Renunciation and Bodhicitta (Part One)?
The purpose of discussing The Relationship Between Buddhist Theory and Practice is precisely to bring our conceptual understanding into alignment with the actual behavior of our minds. If the two are not aligned, a split arises between what we know and how we actually behave. Therefore, we must diligently study and contemplate the texts just mentioned, allowing genuine renunciation and authentic bodhicitta to arise within our minds.
The Reasons Why Genuine Renunciation Fails to Arise (Part one)
There are several levels from which we can examine why genuine renunciation (nekkhamma) fails to arise. The most obvious and superficial reason is that our perception of suffering is insufficient—that is, the suffering doesn’t feel intense enough.
Is Enlightenment Meaningful?
Enlightenment is an extraordinarily remarkable attainment. Particularly within Tibetan Buddhism, it signifies the possibility of attaining Buddhahood during the intermediate state (bardo) and becoming forever liberated from saṃsāra. Today, people tend to regard billionaires or presidents as extraordinarily successful, yet from a Buddhist perspective, such achievements are not especially significant.
How Can One Obtain Human and Heavenly Blessings Through Buddhism?
Seeking human and heavenly blessings is not especially difficult. One needs only a certain degree of devotion, the keeping of basic ethical precepts, the arising of sincere faith, and the making of offerings within one’s capacity—for example, supporting temples, monastics, and accomplished teachers; making offerings above and giving charity below; releasing animals, practicing generosity, or serving as a volunteer.
Does Buddhism Permit Seeking Human and Heavenly Blessings?
Does Buddhism permit the seeking of human and heavenly blessings? The answer is yes. However, Buddhism also points out that this orientation is neither complete nor ultimate. Why? Because no matter how perfect such blessings may seem, from the perspective of impermanence, their final outcome is still suffering.
Renunciation in the Three Principal Aspects of the Path
What is renunciation? It is a state of mind that combines two aspirations: first, a strong longing to break free from samsara, and second, a sincere desire to attain liberation. Put simply, it is the resolve: “I must practice! I must attain liberation!” Practice and liberation become the absolute priorities in one’s life, while all other concerns take a secondary place. This is what it means to arouse genuine renunciation.
The Path of Practice Before One's Spiritual Faculties Mature
Therefore, in order for our spiritual faculties to mature sufficiently to receive the pith instructions of Dzogchen or the direct pointing to mind-nature in Chan Buddhism, we must engage in study, contemplation, and practice.
Four Stages of Madhyamaka Practice
The First Stage: Consider All Phenomena are Empty in Nature The Second Stage: Consider Emptiness is Phenomena The Third Stage: Considers Dependent Origination as the Absence of Mental Fabrications The Fourth Stage: Consider Free of Mental Fabrications as Equipoise-nature
Why does the purpose of our Buddhist practice become blurred?
Although we may have been studying Buddhism for a long time, the purpose of our practice often remains vague. Why does this happen? Because we only have a conceptual renunciation, not a genuine one.
The Sixth Patriarch Huineng Directly Pointed Out Mind-Nature to Huiming.
“Without thinking of good, without thinking of evil—that is Venerable Huiming’s original face.” This is actually a direct pointing to mind-nature. Not thinking of good or evil means returning to the ālayavijñāna. When you examine what the ālayavijñāna really is, you will discover that it has no substantial essence whatsoever.
Buddhist Practice Is Not a Path to a Buddhahood Certificate
Buddhist practice is not about completing tasks imposed upon you by others, but about genuinely changing your own heart
What Are the Signs of Mature Spiritual Capacity?
What does it mean to have a ripe spiritual capacity? It means that a person has already engaged in spiritual practice in earlier stages of life, or even in previous lifetimes.
Without Discriminative Thought, How Does a Buddha Benefit Sentient Beings?
When we pray to the Buddha, what we are actually doing is praying to the intrinsic nature of our own mind. How does he bless you? You yourself are already a Buddha! Then why don’t you feel that you are a Buddha? Why are there so many sufferings? In truth, it is because, on this basis, you have given rise to ignorant discrimination—establishing an ego, and establishing grasping at phenomena.
How Does One Experience the Ālayavijñāna?
As mentioned earlier, through meditation we can directly and clearly experience the Ālayavijñāna. Once this experience arises, one discovers that all phenomena emerge from it, and that all phenomena can also withdraw back into it during samādhi.
The Difference Between the Second and Third Turnings of the Dharma Wheel
Our true nature is the same in this respect. Of course, we cannot say that true nature either is or is not a “thing,” because it lies beyond dualistic judgments such as existence and nonexistence. Yet there are two characteristics that ordinary people may speak of. First is emptiness (śūnyatā): its essence cannot be found. Second is luminosity: it possesses the pure capacity, as seen in the pure perception of Buddha and Bodhisattvas.
The Relationship Between the Aggregate of Consciousness and Afflictions (Part 2)
Therefore, the state of realization in Dzogchen is described as free from hope and fear—because upon realization, the sense of individuality is relinquished: “Just relax—have some tea, eat a bun.” In the eyes of a Dzogchen master, there is often a quiet smile, yet one emotion remains difficult to abandon—compassion (karuṇā), vast and profound.
The Schools of Tibetan Buddhism and Their Theoretical Foundations (Part Two)
In addition to Madhyamaka, the foundational theories employed in Tibetan Esoteric Buddhism also include the Tathāgatagarbha teachings of the Third Turning of the Dharma Wheel, as well as Yogācāra (Consciousness-Only).
What is the practice of winds, channels and essences?
According to Vajrayāna teachings, once the winds are drawn into the Emanation Wheel, sensations of the physical body begin to dissolve, and the appearances of the external world likewise fade away. Thereafter, through the guru’s pith instructions, one proceeds to recognize the true nature of all phenomena.