4. Genuine Renunciation Is the Foundation for Realizing Emptiness
Thus, renunciation (saṃvega / nekkhamma) is not only of great benefit to the arising of bodhicitta; it is also an indispensable foundation for realizing emptiness (śūnyatā). Why is this so? Because realizing emptiness is,in essence, the relinquishment of the self. When, through renunciation, we weaken self-cherishing and self-grasping (ātma-grāha), realization becomes much easier.
Moreover, in the Yogācāra system, the characteristic nature of self-grasping—also referred to as manas, the afflicted mental consciousness—is described as “obscured yet ethically neutral” (nivṛta-avyākṛta). It veils and covers many things. As a result, when we attempt to establish correct view, subtle distortions and obscurations arise. Even our recognition of the nature of mind may go astray—either inaccurate or unstable, unable to be firmly sustained.
Self-grasping is an extremely solid form of conceptualization—both firm and subtle. It operates quietly and constantly, often without our awareness. If we carefully observe, we will discover that nearly all of our actions begin under the influence of this self-grasping, though we do not realize it. For example, sometimes it is the “I” that generates bodhicitta. Yes, what you generate is indeed bodhicitta—but its foundation may still subtly rest upon self-reference.
When bodhicitta becomes powerful, it in turn begins to subdue self-grasping—both attachment to “I” and attachment to “mine.” In this process, the mind gradually becomes clearer and more luminous. One begins to see directly that this so-called “self” is entirely fictitious. It has never brought us anything but suffering; it serves no genuine purpose at all. The mind realizes this directly, and naturally, self-grasping is relinquished.
At that point, the person becomes at ease, relaxed, altruistic, and utterly uncontrived. Why would there be hypocrisy? Hypocrisy presupposes benefiting “me”—hiding something in order to serve “me.” But when there is no longer any attempt to benefit “me,” and one acts solely to benefit others, what need is there for hypocrisy? Even if some form of skillful means appears, it would only be for the sake of benefiting others. Without a solid “I,” there is no way to serve “me.”
However, we are not yet at that stage. Conceptually, we may say there is no self, yet our mind continues to cling stubbornly to an “I.” This clinging is what is referred to as manas. It is not that there exists some separate entity called “manas”; rather, it is simply a mode of grasping into the mind—imputing a self onto what is originally a selfless (anātman) continuum.
Therefore, deeply understanding and firmly establishing renunciation is of decisive importance for realizing emptiness. When renunciation is genuine and stable, spiritual practice gains tremendous strength and effectiveness.
—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.
