—The Experience of Suffering Is Limited
The second reason is that our experience of suffering is limited. Insufficient intensity and limitation may sound similar, but they are actually different. Some people have gone through many hardships, yet each time the suffering seems to pass rather easily—this is a matter of insufficient intensity. What, then, is meant by limitation? It means that a person may suffer greatly in certain areas but not in others. For example, someone may experience devastating emotional setbacks yet remain financially affluent; another may feel fulfilled in relationships but be severely pressured economically. This is what we call the limitation of suffering.
We only wish to abandon the bitter part while preserving the sweet. Moreover, what we want to escape from is merely the “suffering of suffering” (duḥkha-duḥkhatā)—the obvious pain that directly strikes us. As for the “suffering of change” (vipariṇāma-duḥkhatā) and the “all-pervasive suffering” (saṃskāra-duḥkhatā), we largely ignore them. Why? Because these two often manifest in our immediate experience as pleasure. It is like fireworks exploding outside—someone might say, “How delightful! Saṃsāra is so lovely!” They may not consciously articulate it that way, but all their actions convey one underlying message: life is wonderful!
If life could truly remain this beautiful forever, why practice at all? We might as well pack up and go home! However, it does not work that way. Behind all that appears beautiful lies suffering. We simply have not perceived it deeply enough.
By the same logic, why is it often difficult for young people to study and practice the Dharma? Because they have many sweet expectations and desires. Before suffering has clearly manifested in various aspects of life, they will continuously and unconsciously chase after the refined pleasures of saṃsāra. For this reason, it is hard for them to generate genuine renunciation. This is also why even celestial beings (deva) find practice difficult. Not to mention the unimaginably exquisite pleasures of the heavens—among us, those whose living conditions are just slightly better already tend to insist on preserving their comfortable life before they are willing to practice at all.
So far, we have only spoken about clinging to material things. However, there is also clinging on the mental and emotional level—and that is even more formidable. What does mental clinging mean? It means insisting, for example: “I must preserve my emotional bonds with others. I must maintain my reverence for certain things. I must hold on to particular attachments. I have my self-respect, my personal dignity. I am deeply devoted to my career…” All of these can generate pleasure. Yet if you truly seek liberation (mokṣa), even these must be relinquished. What is liberation? It means letting go of everything within saṃsāra that causes us to become entangled and bound.
However, “letting go” does not mean forcibly discarding things. Rather, it means seeing through these phenomena to their true nature. Materialism also speaks of “seeing the essence through appearances,” but it stops at a certain level. What essence does it perceive? It sees that matter is composed of molecules and atoms—and there it halts. It does not penetrate to the ultimate nature.
Our analysis continues far beyond the level of molecules and atoms—for even molecules and atoms themselves are not ultimately established; in their essence, they are empty (śūnyatā). And what is emptiness? In fact, emptiness is a quality of mind itself. The nature of mind is the inseparability of luminosity and emptiness—clarity and emptiness in union. When the true nature is seen, liberation is attained. But before you can see through appearances to their essence, you must relinquish the obstacles that prevent such insight. Ultimately, these obstacles are nothing other than attachment to saṃsāra.
Does “conceptual renunciation” count as genuine renunciation? Clearly, it is not the real thing. Yet we still need it. When first entering the path of Buddha dharma, we must begin by understanding these teachings intellectually. Through long-term accumulation of conceptual renunciation—continually reflecting upon and listening to Dharma teachings related to renunciation—it is possible that, over time, true renunciation will gradually arise from within.
—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.
