—The Degree of Suffering Is Not Intense Enough
There are several levels from which we can examine why genuine renunciation (naiṣkramya ) 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.
As adults, almost all of us have experienced various forms of suffering: heartbreak, insomnia, and even the occasional financial loss. There is also the “suffering of not getting what one wants”—you wish to become wealthy but cannot; you want a high position but lack the opportunity; even when your guru comes, you long to see him but cannot. That, too, is a form of unfulfilled desire. Then there is the suffering of separation from what we love—for example, when your guru leaves, or when you accidentally lose your wallet. And of course, there is the suffering of birth, aging, sickness, and death. In short, as an adult, you inevitably experience suffering.
However, as mentioned earlier, these sufferings are often mixed with a certain sweetness. Precisely because of this, many people not only fail to develop aversion toward them, but even romanticize them, calling them “flavor” or “life experience.” They may say, “This person has stories, has been through things—how admirable!” It is precisely these mistaken notions that dull our sensitivity to the suffering of saṃsāra, because it is blended with too many pleasures and delightsto which we remain attached .
For example, suppose we are now sitting in a luxurious villa discussing the dharma, from a certain perspective it feels pleasant and enjoyable. It is precisely our inner longing for such comforts that dulls our perception of suffering. When our sense of suffering is insufficient, renunciationlacks power.. It remains merely a thought in the mind—a concept—rather than a fierce , driving resolve that urges you to let go of everything and throw yourself wholeheartedly into practice.
Today I was discussing with several Dharma brothers what genuine renunciation truly is. When liberation overrides everything else—that is renunciation. But if we look at ourselves honestly, have we really reached the point where “liberation overrides everything”? In our practice, we may declare conceptually , “This is the most important thing. There is no other way!” Yet when asked, “Are you going to practice tonight?” the answer might be, “Sorry—I have got a mahjong game tonight.” In that very moment, everything we just said is overturned on the spot.
Some even go to their guru and ask, “Master, I am getting married. My family insists on killing a chicken for the wedding banquet. Could you grant me a special dispensation?” Or, “On the day of the Eight-precept Vows (aṣṭāṅga-śīla), it is inconvenient for me to observe them. Can I just pick any other day that works?” Or again, “Can I first take care of all my worldly affairs and then come back to practice?”
In reality, this reveals a lack of strong renunciation. What does this mentality demand? It demands that after my many worldly desires have been satisfied, I will then take up the dharma as a tool for liberation. In this mindset, saṃsāra remains the central focus of one’s life, while the Dharma and liberation are merely embellishments—or at best, a kind of psychological comfort. It is as if one wants tohave it all : “If rebirth truly exists, then since I have studied the Dharma, I can still attain liberation—meanwhile, , I have already enjoyed everythingthis life has to offer”
Many practitioners think this way! But is it actually possible? It might be possible to gain some worldly satisfaction while attaining liberation. But if you hold this mentality, you are destined not to attain liberation—you will not even achieve rebirth in a pureland. Why? Because this mindset is fundamentally one of deep attachment to the worldly life and to saṃsāra, even though one understands all the terminology and concepts of renunciation. We call this kind of renunciation “conceptual renunciation”
—Excerpted and adapted from Conceptual Renunciation and Genuine Renunciation
This article is a preliminary translation draft and has not yet been reviewed or proofread by the speaker.
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