The Reasons Why Genuine Renunciation Fails to Arise (Part Four)
There is yet another, more fundamental reason why genuine renunciation fails to arise—the fourth one: we do not have a deep understanding of circle of rebirth(saṃsāra). Deep down, we do not truly believe in it.
Over A Decade of Practice, Yet Still Unhappy Upon Seeing Others: What Went Wrong
If one lacks even the slightest intention to serve others, is unwilling to endure even a small loss for others’ benefit, yet constantly proclaims, “For the benefit of all sentient beings, I vow to attain Buddhahood,” then who is being deceived?
Even Conceptual Bodhicitta Is Precious
Therefore, although today we distinguish between conceptual bodhicitta and genuine bodhicitta, as followers of the Mahāyāna, we should always hold the very term bodhicitta in the deepest reverence. Even conceptual bodhicitta should never be dismissed or treated lightly.
Why Can Conceptual Bodhicitta Gradually Become Genuine?
A firm and stable bodhicitta is one of the prerequisites for entering the Accumulation Path (saṃbhāra-mārga). This is because the mind possesses an intrinsic capacity for connection: our motivation links together everything we do under its influence. The motivation behind an action determines the corresponding result. This is what we commonly call dependent origination (pratītyasamutpāda).
Three Ways of Generating Bodhicitta（Part One）
There are three ways of generating bodhicitta. The first is the king-like aspiration: I will first attain Buddhahood, and then lead all sentient beings to Buddhahood. The second is the ferryman-like aspiration: Like a ferryman who carries everyone across the river, I will attain Buddhahood together with all sentient beings. The third is the shepherd-like aspiration: May all sentient beings attain Buddhahood first, I shall become a Buddha only after the last one has done so.
Why Years of Bodhicitta Practice Haven't Worked？
Every one of us must learn to exam ourselves. Whether we are cultivating renunciation or generating bodhicitta, one essential principle is paramount : observe your own mind. Only through continual self-examination can we discover whether our aspiration are genuine.
Does Buddhism Permit Seeking Human and Heavenly Blessings?
Does Buddhism permit the seeking of human and heavenly blessings? The answer is yes. However, Buddhism also points out that this orientation is neither complete nor ultimate. Why? Because no matter how perfect such blessings may seem, from the perspective of impermanence, their final outcome is still suffering.
Four Stages of Madhyamaka Practice
The First Stage: Consider All Phenomena are Empty in Nature The Second Stage: Consider Emptiness is Phenomena The Third Stage: Considers Dependent Origination as the Absence of Mental Fabrications The Fourth Stage: Consider Free of Mental Fabrications as Equipoise-nature
How Can One Obtain Human and Heavenly Blessings Through Buddhism?
Seeking human and heavenly blessings is not especially difficult. One needs only a certain degree of devotion, the keeping of basic ethical precepts, the arising of sincere faith, and the making of offerings within one’s capacity—for example, supporting temples, monastics, and accomplished teachers; making offerings above and giving charity below; releasing animals, practicing generosity, or serving as a volunteer.
Is Enlightenment Meaningful?
Enlightenment is an extraordinarily remarkable attainment. Particularly within Tibetan Buddhism, it signifies the possibility of attaining Buddhahood during the intermediate state (bardo) and becoming forever liberated from saṃsāra. Today, people tend to regard billionaires or presidents as extraordinarily successful, yet from a Buddhist perspective, such achievements are not especially significant.
Most of the Bodhicitta We Generate Is Merely Conceptual Bodhicitta
The greatest characteristic of those who fail to make progress in practice is that they do not observe themselves. One must learn to examine one's own motivation in everything one does. This is extremely difficult, yet at the same time remarkably simple.
Is There an Alternative to Arousing Bodhicitta?
Conversely, without genuine and qualified bodhicitta, it is almost impossible to realize absolute great emptiness. This is because, once realization is attained, it is called ultimate bodhicitta, which must be founded upon fabricated, relative bodhicitta.
Three Supreme Methods: Sincerely Moving Toward Liberation
In essence, the three supreme methods can be summarized as sincerely moving toward liberation. If the pursuit of personal liberation is the aim of the Theravada, then we Mahāyāna practitioners should strive toward Buddhahood with unwavering determination. The attainment of Buddhahood naturally includes personal liberation within it.
Why Great Emptiness Requires Mahāyāna Bodhicitta (Part two)
For someone who has genuinely aroused bodhicitta, the effectiveness of practices such as the accumulation of merit and purification of obscurations, as well as Guru Yoga, is beyond the power of words to describe. By contrast, one who has not generated Mahāyāna bodhicitta has not even entered the Mahāyāna path. How, then, could such a person possibly realize the Mahāyāna view of emptiness?
Why Great Emptiness Requires Mahāyāna Bodhicitta (Part one)
Only when one has aroused Mahāyāna bodhicitta and directly realized the emptiness of both subject and object can one truly be said to awaken to the great emptiness, in which all phenomena without exception are empty. Without generating Mahāyāna bodhicitta, it is impossible either to realize emptiness completely, or to avoid a one-sided or partial realization of emptiness.
What is the “ostrich practice” in spiritual cultivation?
How should this be practiced? It is very simple. When someone attacks or troubles you in daily life, just ignore it—like an ostrich burying its head in the sand. But this “sand” is the “sand of bodhicitta” . Let your entire body and mind be immersed in bodhicitta; then external attacks will be like wind passing over sand dunes, leaving no trace.
Three Ways of Generating Bodhicitta（Part Two）
Practitioners of the Mahāyāna, however, do not enter such a nirvāṇa. They regard remaining among sentient beings and working for their liberation as nirvāṇa itself. They liberate sentient beings, yet in reality no sentient beings are liberated.
The Reasons Why Genuine Renunciation Fails to Arise (Part Two)
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.
The Reasons Why Genuine Renunciation Fails to Arise (Part three)
The consequence of lacking genuine renunciation is that, in daily life, you will be unable to relinquish many forms of greed, anger, ignorance, arrogance, and doubt. Even after studying Buddhism for a long time, your purpose for doing so may remain vague. Conceptually, you say, “I want to leave saṃsāra.” But if you examine yourself to the core —you will find that this is not truly the case.
Why Is Bodhicitta the Defining Boundary Between the Mahāyāna and the Theravāda?
This is a profound question. Mipham Rinpoche once critiqued Tsongkhapa's position on precisely this issue. According to the Gelug tradition, arhats have realized the great emptiness; they enter nirvāṇa simply because they lack the vast bodhicitta of the Mahāyāna. Mipham Rinpoche, however, maintained that arhats realize only the emptiness of the self of the person, but have not realized the emptiness of phenomena.