However, we must be aware of the pitfalls that can arise during this process. One common pitfall is becoming attached to our own views and opinions, which can hinder our progress. Another is falling into nihilism, rejecting conventional reality altogether. It is essential to have a qualified teacher and a community of practitioners to guide and support us on this path.
Thus, when embarking on the study of the three principal aspects of the path, it is essential to recognize that theoretical study alone is insufficient. Contemplation must accompany it, for it helps eliminate logical impurities and restore mental clarity, which is crucial in meditative practice.
In Tibetan Buddhism, Renunciation is generated through the Four Mind Converters, namely the Difficulty of Finding the Freedoms and Advantages, the Impermanence of Life, the Law of Cause and Effect, and the Defects of Samsara. To deepen our understanding of Renunciation, we can refer to texts such as A Guide to the Preliminaries from the Nyingma Lineage and Kenpo Tsultrim Lodro's Luminous Wisdom. These texts provide reasoning and practical methods for cultivating Renunciation.
However, studying these texts theoretically without contemplation and meditative practice can lead to a shallow understanding of the teachings, making them seem repetitive and dull. Without internalization, knowledge remains on a conceptual level, which quickly fades away. Therefore, it is crucial to engage in contemplation and meditative practice to deepen our understanding and internalize the teachings.
As the Confucian philosopher Yangming Wang once said, true knowledge is about aligning our actions with our words. Knowledge is not just conceptual; it must be embodied through action. When our actions are in harmony with our understanding, knowledge becomes a guide for action. This integration of knowledge and action leads to authenticity and integrity in our words and deeds.
The irony is that many people do not practice what they preach. They say they want to escape Samsara, but their actions reveal that they are attached to it. When they see something they desire, like a beautiful person or wealth, they cannot resist it, despite what they say. The challenge lies in aligning our knowledge and actions. This is especially true when it comes to generating Bodhicitta. We often romanticize the idea of benefiting all sentient beings and becoming a Buddha. However, when it comes to our day-to-day interactions with others, we may fail to live up to these ideals. We may even act unkindly towards those who oppose us. This is a clear indication that we are not living in accordance with our beliefs.
Truly understanding the essence of Shunyata is not as simple as it may seem. According to Buddhist logico-epistemology, there are three aspects to truly understanding something: the name, the reason, and the direct experience. In the case of Shunyata, the name is the term itself, the reason is the theory that explains Shunyata, and the direct experience is gained through contemplation and meditative practice.
Many people can recite the term Inseparability of Luminosity and Emptiness and explain the theory behind Shunyata very well, but unfortunately, they have never directly experienced it through contemplation and meditation. This is a clear example of the separation between knowledge and action. Therefore, we need to approach the three principal aspects of the path with an all-around perspective, treating study, contemplation, and meditative practice equally. Emphasizing one aspect over the others is unwise.
Initially, we study the texts and contemplate their meaning with discipline, developing the foundation for cultivating the mind of renunciation and Bodhicitta. The cultivation of renunciation and Bodhicitta should be integrated into both meditation and post-meditation sessions. After finishing our meditation practice, we must bring the practice of renunciation and Bodhicitta into our daily life, minimizing the gap between the two sessions until they eventually become one.
Excerpted from: The Relationship Between Buddhist Theory and Practice
