When there is no Dharma joy—repeatedly listen, reflect, and familiarize yourself until renunciation (nekkhamma) ripens.
Many practitioners have practiced for years without any Dharma joy, and they constantly complain—blaming this and that. They say, “It’s easy for you to say—you have the luxury of free time to practice all day, while i am stuck with so many burdens…” Yet there are indeed people who are truly determined—some have even renounced everything and ordained immediately. Of course, this does not mean we must all do the same. But at the very least, inwardly we must repeatedly contemplate and cultivate this, take it seriously, and whenever we have the opportunity to practice, we should fill our mental continuum with these qualities as much as possible.
As for cultivating renunciation, there is no extraordinary secret—just do it again and again. As the saying goes, “If you lie down with dogs, you'll get up with fleas.” Through gradual accumulation, it leads to a profound result. One day, when renunciation becomes the dominant force in your mental continuum, everything will change, and your practice will begin to fall into place. But why is it not working yet? Because renunciation has not yet arisen. As a result, when you read those texts, instead of bringing joy, they sometimes even become a cause of suffering. This is not true for everyone, but it does happen to some. Therefore, we must take renunciation seriously. It may seem simple, but it is anything but!
True practice is not about grand attainments like “trekchö: cutting through the dualistic mental continuum and realizing emptiness (śūnyatā); or thögal, directly manifesting pure realms—how amazing!” Yes, these are indeed extraordinary, but they are built upon a foundation of strong renunciation. If someone is constantly entangled in relationships, family issues, or even trivial things like a pair of worn socks or shoes, how could such a person possibly give rise to the realization of thögal? Their mind simply cannot move in that direction.
All Dharma practice is grounded in the mind—in transforming the mind and allowing the mind to recognize itself. This “self” is not the ego of self-grasping (ātmagrāha), but rather the mind’s self-recognition and its infinite expansion as bodhicitta. Everything is built upon this. If your mind is constantly entangled in worldly concerns, lingering and clinging without end, how could you possibly give rise to thögal realization? It is not entirely impossible—but that would only apply to those who have already attained such realization and then returned. For us, it is not possible. We must first empty out all these attachments.
There was once a Chan master who held up a cup and said, “You must empty what is inside before you can receive what I offer.” Many think this is simple, but it is not. To “empty” means to empty out attachment and generate renunciation. There are many kinds of attachment, including some very enticing and refined ones that we must also let go of. The mind must disengage from them and penetrate their true nature.
This, in my view, is the most crucial point in cultivating renunciation—repeated hearing, deep reflection, and constant habituation Habituation may seem similar to reflection, but they are different. “Reflection” is just thinking, whereas “habituation” means weaving those insights into the very fabric of your mental continuum. It involves introspection—turning the mind back upon itself. Even if you grasp just a small part of these teachings, you can repeatedly reflect on them, apply them in your mind, and observe inwardly—that is what is meant by habituation.
When habituation reaches a certain level, it becomes a decisive force that steers and reshapes your mental continuum. As your mind is transformed, it gradually matures, and you begin to let go of many attachments and sufferings. Then you will start to taste the true flavor of the Dharma and you will realize its profound meaning and practical power. At the very least, you have sipped from the cup of renunciation; in time, you will drink from the cup of bodhicitta, and finally the water of emptiness. You will no longer be entangled in mere concepts, nor will you be ravaged by emotional turmoil, and you will no longer be enslaved by ignorance (avidyā).
——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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