Now, it comes to the question: what is the right approach? Theories we study must interact with what we practice. For instance, when practicing Renunciation and Bodhicitta, we first study texts written on them and then carry out contemplation and meditative practice in alignment with what we learn theoretically. After practice, we check if our minds are changed by what we learned. We do this repeatedly and persistently. Once this virtuous circle is established, everything falls into place; it will be tremulously beneficial to our dharma practice in the long run.
When it comes to the question of the right approach, we must ensure that the theories we study interact with what we practice. For example, when practicing Renunciation and Bodhicitta, we first study texts written on them and then engage in contemplation and meditative practice in alignment with what we have learned theoretically. After practice, we check if our minds have been changed by what we learned. We do this repeatedly and persistently. Once this virtuous circle is established, everything falls into place, and it will be tremendously beneficial to our dharma practice in the long run.
The key to the right approach is knowing the "why" behind the "what." In the case of the practice of Renunciation and Bodhicitta, we need to know why we do it. The only reason we practice it is to have the mind of Renunciation and Bodhicitta. If we evaluate the quality of the practice by quantity, we miss the point and drift further away from where we should be with the practice. As practitioners in modern times, we need to be determined to spend our whole lives practicing Renunciation and Bodhicitta until we reach enlightenment.
The realization of Emptiness stems from the practice of Renunciation and Bodhicitta, so Emptiness includes the two. An awakened practitioner will never attach to the world, and renouncing worldly things for them is a natural thing. Emptiness tears the notion of the existence of self apart, and they will help others like the right hand helps the left. Behind all they do is driven by Emptiness, and they will help others until they become a Buddha. This is what Bodhicitta fundamentally tells any dharma practitioner to do. The process of understanding Emptiness is the process of the realization of Emptiness, which is the correct view.
It is critically necessary to cultivate the mentality of Renunciation and Bodhicitta before awakening. Completing the quantity is not the most important factor when evaluating if the practice is on the right track. We do not look for how many meditation sessions we have finished or what external results we have had. What we really look for is whether we have genuinely cultivated the mentality or not.
We have just talked about the mentality that a practitioner who practices Renunciation and Bodhicitta should cultivate. To cultivate this mentality, the first thing we need to do is study related texts and then contemplate their meanings. The study and contemplation of Madhyamaka and Cittamatra also help us generate true renunciation. Why? Because during studying, contemplating, and meditating on Madhyamaka and Cittamatra, we will find out: "Wow! The nature of the world turns out to be like this."
If the mind truly believes it, renunciation will naturally emerge. When we find out the nature of the world, we are bound to have a strong sense of altruism, which gives rise to Bodhicitta. This is just the opposite of what we now habitually cling to. We are only concerned about our own welfare, and every thought we have is driven by it.
Sometimes we do things that benefit others, such as charity or volunteer work, and we may believe this is an act of true altruism. However, according to Buddhism, this is not necessarily the case. A Chinese idiom states, "By offering a rose to a person, the aroma lingers in my hand." The act of offering the rose is merely a means to an end; the end goal is to experience the aroma lingering in one's hand. Similarly, when we say, "I want to be a volunteer because I want to help people," we may believe that our intention is purely to benefit others.
However, if we look deeper, we may discover that behind this desire to help is a need to feel good and secure. In other words, the real motive behind our actions may be to benefit ourselves.
True altruism in Buddhism is known as Bodhicitta, a pure attitude of wanting to benefit others unconditionally. The sole purpose of this attitude is to benefit others, without any expectation of reward or benefit for oneself. Although many joyful things may happen to us when we benefit others, these are only byproducts. The fundamental motive behind our actions must be to unconditionally benefit others.
This requires consistent effort, including the study and contemplation of Buddhist theories, as well as practice both on the cushions and in our daily lives. Without this level of commitment, it is impossible to achieve awakening, which involves becoming a Bodhisattva, someone whom all sentient beings depend on. A true Bodhisattva will never be selfish, and a selfish "Bodhisattva" cannot be someone whom all sentient beings depend on. It is ridiculous to imagine a "Bodhisattva" who is selfish.
Many practitioners are unable to yield good results in their practices because they lack Renunciation and Bodhicitta on a basic level. Instead, they chase supernatural things and fantasize about becoming superheroes like the Avengers. They admire powerful individuals and desire to become like them. However, this approach is misguided. We need to sincerely investigate whether Buddhist theories and practice methodologies work, rather than relying solely on faith without reasoning. We cannot judge the efficacy of Buddhism based on functionality alone, as exemplified by the fall of Nalanda University.
Sometimes, blind faith or groundless faith may work, but we must consider the context in which it worked. Claiming that blind faith works all the time would be misleading. While there are many fascinating stories and anecdotes in Buddhism, not all of them can withstand close scrutiny, leading to doubts and ultimately abandonment of faith.
This could turn everything into either a comedy or tragedy. 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.
Excerpted from: The Relationship Between Buddhist Theory and Practice
