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.
The Practice of Buddhism Begins with Taking Losses
A Bodhisattva is worthy of the deepest veneration from both gods and humans. The Buddha once taught that even if five hundred Arhats were to ask him to do something, he might not necessarily comply; but if someone who has heard of Bodhicitta conceives a deep, unwavering conviction in it, he would willingly stretch out his neck to pull a cart for them.
Do Not Let Self-Grasping Exploit Bodhicitta
Conceptual bodhicitta alone is seldom sufficient to withstand adversity. But once genuine bodhicitta has truly arisen, we no longer become discouraged by difficult circumstances. Sometimes, we may even experience a profound sense of happiness amidst suffering—something that is difficult for ordinary people to comprehend.
Conceptual Bodhicitta Finds It Difficult to Regard All Sentient Beings Equally
Before conceptual bodhicitta has deeply permeated one’s mental continuum, it almost inevitably discriminates among sentient beings without conscious awareness. This is because bodhicitta stands in direct opposition to self-grasping. Once self-grasping establishes a center of reference—the “self”—it immediately begins to distinguish between those who are beneficial to it and those who are not.
Bodhicitta Makes Practice Easy and Filled with the Joy of Dharma
I hope everyone will take bodhicitta seriously and make every effort to cultivate it. Before engaging in any action, examine your own mind. This won't hurt you, because ultimately there is no inherently existent “self” to be harmed. Bodhicitta can only fill your mind with beauty and joy, making every Dharma practice much easier to cultivate.
The Geshe Who Spent Nine Years Cultivating Bodhicitta
Later, the geshe remarked to others, “While I was cultivating bodhicitta in that mountain cave, the tears I shed for sentient beings could fill several teapots.”
Why Is Bodhicitta the Key to the Three Principal Aspects of the Path?
However, for someone who has cultivated bodhicitta over a long period of time—whose bodhicitta has become powerful and whose mental continuum has matured—realization unfolds quite differently. Once such a person awakens, they naturally and effortlessly enter that state again, feeling that everything is exactly as it should be. This is because bodhicitta has already cleared away most of the inner obstacles and greatly diminished dualistic discrimination.
How Can We Generate Genuine Renunciation (Part One)?
The key point we must reflect upon is this: many things that seem good will eventually turn into suffering. In this way, the depth of our perception of suffering increases, and the scope of what we recognize as suffering expands.
Why Mere Supernatural Powers Are Not the True Path
The very heart of spiritual practice lies in eradicating the twofold self-grasping—grasping at the personal self and grasping at phenomena—rather than building up superpowers, spiritual abilities, or so-called “views” upon the mistaken recognition of a truly existent “I”.
The Merit of Genuine Bodhicitta Is Immeasurable
True nobility of spiritual lineage belongs only to bodhisattvas who have genuinely aroused bodhicitta. As the Bodhicaryāvatāra states: "Never defile this stainless and noble lineage." "Guard well this immaculate and exalted lineage." It is this lineage of bodhicitta that is referred to as the "stainless noble lineage."
Why Is It So Difficult to Make Progress in Practice?
The reason so many practitioners hit a wall in their Dharma practice comes down to one point: they have not truly mastered the Three Principal Aspects of the Path—renunciation, bodhicitta, and the correct view of emptiness.
Whatever the Mind Is Saturated With, That It Becomes
Our greatest attachment is self-grasping. The moment we open our eyes—even while we are dreaming—the sense of “I” relentlessly dominates and manipulates our minds, though we seldom recognize it. Once bodhicitta genuinely arises, it begins to dissolve this deeply rooted attachment.
What Are the Forces of the Mind?
Attachment is not reasonable. Although conceptually we may understand that all phenomena lack inherent existence, the mind itself cannot genuinely experience that reality, nor can it thereby eliminate attachment.
The Two Levels of Renunciation
So what, then, is genuine renunciation? Renunciation means that a powerful aspiration arises within the heart—a sincere wish to be free from the three realms of existence
The Reasons Why Genuine Renunciation Fails to Arise (Part Four)
There is yet another, more fundamental reason why genuine renunciation fails to arise—the fourth one: we do not have a deep understanding of circle of rebirth(saṃsāra). Deep down, we do not truly believe in it.
Three Ways of Generating Bodhicitta（Part One）
There are three ways of generating bodhicitta. The first is the king-like aspiration: I will first attain Buddhahood, and then lead all sentient beings to Buddhahood. The second is the ferryman-like aspiration: Like a ferryman who carries everyone across the river, I will attain Buddhahood together with all sentient beings. The third is the shepherd-like aspiration: May all sentient beings attain Buddhahood first, I shall become a Buddha only after the last one has done so.
Why Can Conceptual Bodhicitta Gradually Become Genuine?
A firm and stable bodhicitta is one of the prerequisites for entering the Accumulation Path (saṃbhāra-mārga). This is because the mind possesses an intrinsic capacity for connection: our motivation links together everything we do under its influence. The motivation behind an action determines the corresponding result. This is what we commonly call dependent origination (pratītyasamutpāda).
Even Conceptual Bodhicitta Is Precious
Therefore, although today we distinguish between conceptual bodhicitta and genuine bodhicitta, as followers of the Mahāyāna, we should always hold the very term bodhicitta in the deepest reverence. Even conceptual bodhicitta should never be dismissed or treated lightly.
Over A Decade of Practice, Yet Still Unhappy Upon Seeing Others: What Went Wrong
If one lacks even the slightest intention to serve others, is unwilling to endure even a small loss for others’ benefit, yet constantly proclaims, “For the benefit of all sentient beings, I vow to attain Buddhahood,” then who is being deceived?
No Seed, No Fruit: The Law of Cause and Effect
One who has genuinely generated bodhicitta is motivated by the willingness to accept loss and hardship for oneself while offering benefit and victory to others. Personal gain and loss are no longer the primary concern. When the merit of such practice eventually ripens, one no longer clings to receiving its rewards. Precisely because nothing is sought for oneself, merit often manifests naturally and unexpectedly.