We often say we should “maintain introspection and mindfulness”, yet we frequently lack introspection (samprajanya). The moment something happens, we immediately get carried away, completely losing introspection—so mindfulness is out of the question. Sometimes, however, we do have introspection, but we choose not to apply mindfulness. When habitual tendencies (vāsanā) are too strong, we think: “Forget it, I will deal with you first—then I will apply the antidote later.” There was a practitioner who had received the empowerment of The Tantra of the Sole Offspring (Sang Gyay Say Chig Tantra). When he argued with others, he knew clearly that heated argument was wrong, and that doing so while wearing it would increase negative karma. So, what did he do? He took it off, set it aside, and then continued arguing.
By taking it off, it shows he had already recognized his anger—but he was unwilling to let it go. He removed the tantra, then argued anyway! This act shows there is some degree of introspection, but mindfulness is severely lacking. In fact, we are just the same. When we are deeply entangled and suffering, even if someone calls and tells us, “Don’t be so caught up—this will pass, it is just the faults of saṃsāra”, we understand it, yet we still remain stuck. Why? Because our power of mindfulness is insufficient.
We must repeatedly cultivate and strengthen the power of mindfulness. When the power becomes strong enough, these negative factors—ignorance (avidyā)—will begin to loosen and diminish. As one increases, the other decreases. When sunlight appears, darkness naturally disappears; when the sun rises, the snow begins to melt. As the sun grows stronger, even the entire snow mountain can melt away. At the very least, renunciation (nekkhamma) is our first “sun”, and it will shine through and dissolve much of our attachment.
Usually, when we speak of impermanence (anitya), we think of intense suffering such as death. But that is not the whole picture—pleasant and enjoyable things are also inherently impermanent. When you buy a new car, you should remember it will not last; when you move into a villa, it too will change—perhaps in a year you may move out. Since everything is impermanent, while enjoying these things, we should remind ourselves: these are not the most important—transcending impermanence is what truly matters.
“Leaving” does not mean escaping—it means practicing so that liberation becomes the dominant force—the 'Mahasthamaprapta' (The Great Power)—within our very mindstream.". Once this is established, everything that follows becomes much easier. That is why the Gurus repeatedly emphasize renunciation. Some people complain: “Why do you always talk about this? Can’t you teach Dzogchen?” But if renunciation and bodhicitta are not mature in one’s mind, teaching Dzogchen will be completely useless—absolutely ineffective. In fact, teaching it prematurely actually harms you. You might take those “pith instructions” of Dzogchen and show off: “Look, I have received the advanced teachings—you have not. See how great I am!”
The Dharma is not merely about acquiring knowledge—it must bring about transformation in our mind. The first transformation is the arising of genuine renunciation (nekkhamma), not merely the concept of renunciation. We cannot remain at the level of conceptual understanding; we must develop a real and stable attitude of renunciation. It should govern all our actions, becoming the foundation that directs all manifestations of body, speech, and mind (kāya, vāk, citta). Only then can one be considered a true practitioner. Otherwise, one is merely a “semblance of a Buddhist”—a fake. This deception does not harm others; it only harms oneself.
—Excerpted and compiled 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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