2 We Must Recognize the Nature of Saṃsāra
2.1 Through Study and Reflection on the Middle Way (Madhyamaka) and Mind Only (cittamātrin) philosophies, We Establish Certainty About Saṃsāra
What else is needed to generate genuine renunciation (naiṣkramya)? We must engage in study (śravaṇa), contemplation (cintanā) and meditation (bhāvanā) on the nature of saṃsāra itself. This is a more thorough approach, and it requires studying Madhyamaka and cittamātrin. Once you gain insight into the nature of the world—especially after studying these two systems—you will definitely come to believe in saṃsāra.
To summarize, there are three crucial factors in giving rise to genuine renunciation: our perception of suffering must be deep; our perception of suffering must be comprehensive; and we must understand the nature of saṃsāra. The last one is the most fundamental.
Where does a profound understanding of the suffering and emptiness (śūnyatā) nature of saṃsāra come from? It comes from study and contemplation. And where do they come from? From Madhyamaka, cittamātrin, logic and epistemology (hetu), the Abhidharmakośa, and similar treatises. When you study these deeply, you will suddenly realize: “Ah! Saṃsāra is real!”
But this sense of “reality” is very different from merely holding a conceptual belief that saṃsāra exists. After rigorous logical examination and repeated contemplation, you will discover that saṃsāra truly exists. At that point, a sense of fear naturally arises. When that fear grows to the weight of “sixty thousand dollars,” attachment to worldly concerns shrinks to “three hundred dollars.” Then genuine renunciation will arise on its own.
2.2 When You Deeply Believe in Saṃsāra, Practice Naturally Becomes Your First Priority
At that point, if there is a mahjong table here, or friends inviting you on a trip, while over there a meditation retreat is taking place—when faced with such a choice, you will not hesitate for even a second. You will immediately choose meditation. You will feel that the only truly meaningful thing in this world is spiritual practice—just as most people now feel that the only meaningful thing is making money.
In reality, many people, including Buddhists, still place earning money or maintaining family life as the most important matters in life. Of course, we may enjoy family life, but we must remain aware that family will eventually leave us. Even the people closest to us are no exception.
Why, then, do many practitioners still fail to put practice first? Because at their very core, they do not truly believe in saṃsāra. Or they harbor a fluke mentality. They think, “I have already taken refuge (śaraṇa) in the Buddha. I have made many offerings to my guru. I have one hundred percent devotion.”In truth, that devotion may not be genuine—but they themselves believe it is. They assume that this alone will bring liberation.
But it does not work that way. Liberation (mokṣa) means that your own mind lets go of saṃsāra and abandons conceptualization. There is absolutely no one who can simply grab you, toss you aside, and declare—“Liberated!” If that were possible, the Buddha would have done it long ago. The Buddha, whose compassion (karuṇā) is the greatest and whose power is unsurpassed—even he could not do such a thing. If he could, why would we still be sitting here talking? We would already be in the Pure Land (Sukhāvatī), meeting Amitābha Buddha (Amitābha), walking on golden ground with emerald railings, enjoying that realm.
Therefore, we cannot rely on luck. There is no such thing as luck in spiritual practice. Liberation happens entirely within one’s own mind. If your own mind does not make the effort, there is absolutely no way to attain liberation.
—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.
