A Small Story, a Great Truth,Hold Profound Reverence for the Words “Bodhicitta”
So, although we must distinguish between conceptual bodhicitta and genuine bodhicitta, even if it is “fake,” even if it is merely conceptual bodhicitta (bodhicitta), as Mahāyāna practitioners we have to still hold profoundly deep reverence for the three words“bodhicitta.”
Does eternal happiness exist?
When our mind awakens that all of this—including our body—is actually the play of dharmatā, the happiness and suffering produced by the "self" will vanish, leaving only "supreme bliss" and the "a single nature " (piṇḍa-graha). This is the significance of our realizing emptiness (liberation).
Modern Thinkers on Buddhism
All of this is something Buddhism is capable of accomplishing. We can discuss the fundamental nature of the world: Buddhism holds that the foundation of the world is emptiness, and moreover, that emptiness can be directly realized.
What is Alayavijnana?
It is a state where the six senses completely stop functioning during meditation, such that the eyes cannot see, the ears cannot hear, physical sensations fade away, and the smell and taste perceived by the nose and tongue disappear. Consciousness ceases to function, and this is known as the state of Alayavijnana.
What should we do when there is no Dharma joy in practice?
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.
Manjushri Heart Mantra Group Recitation
Nagarjuna Cultural Center respectfully invites all practitioners to join us in the group recitation of the Manjushri Heart Mantra
What is the relationship between pleasant feeling and affliction ?
Pleasant feeling and affliction are actually like a pair of “sisters,” or more precisely, they are linked by cause and effect. The reason lies in our attachment. So should we then reject pleasant feeling altogether? No. We can still experience it—but the key is to cultivate a quality called non-attachment (anupādāna) while enjoying it. And that is extremely difficult.
The Relationship Between the Body and Afflictions
In other words, from a purely theoretical standpoint, bodily pain and affliction do not have a one-to-one correspondence. It is not the case that whenever the body feels pain, the mind immediately becomes afflicted. Much like our earlier discussion on material wealth, affliction does not depend on whether we possess them or not, but on whether the mind is attached (rāga).
What should we do if there are no meditative experience (nyams) in our practice?
When there is no meditative experience—repeatedly familiarize yourself with the practice and observe the mind to relinquish attachment.
The Consequences of Lacking Genuine Renunciation (Naiskramya)
If there is no renunciation , our body and mind will become completely entangled in worldly dharmas (laukika-dharma). Unknowingly, even our spiritual practice can turn into something we cling to. It becomes a weapon that reinforces our own saṃsāra, a form of arrogance: “Look, I understand the Buddha dharma—impressive, right?”
The 'Thief Mentality' in Learning Buddhism
In Buddhism, the practice of renunciation and bodhicitta is a way for us to attain worldly well-being, while cultivating the right view of emptiness is the way to attain transcendent happiness.
Methods for Severing the Link Between Saṃskāra and Afflictions (Part Three)
Another effective method is one-sided emptiness. If ultimate emptiness (śūnyatā) cannot be realized, we can use this provisional approach. When anger is felt, reflect that it is false, or directly experience it as false through conceptual insight—both methods work.
Methods for Severing the Link Between Saṃskāra and Afflictions (Part Two)
How do we use renunciation to deal with these various complex and chaotic mental factors? You must tell yourself: the movement of the mind is actually the root cause of everything in the world. Our suffering and happiness, the manifold appearances of the world—even the sun and the moon—fundamentally stem from the mind’s activity. All phenomena are but manifestations of mind.
Methods for Not Being Attached to Pleasant Feeling (Part one)
How can we truly avoid attachment to pleasant feeling? The advanced approach is to directly recognize the nature of pleasure itself. If you can do this, then no matter how much pleasure you experience, it will never give rise to suffering.
Seemingly Simple Teachings, Yet Crucial for Practice
If we cannot feel the joy of Dharma during our practice, it is often because our minds are still entangled in worldly affairs, clinging to our own fame and wealth, success and failure, gains and losses, unable to detach from them.
How to Prevent Physical Suffering from Giving Rise to Afflictions (Part Two)
Khenpo Tsultrim Lodrö has also taught that when physical pain arises, the mind should not immediately follow with distress. Instead, one should instantly tell oneself: “While my body is in pain right now, I am willing to take this pain upon myself to replace the suffering of all sentient beings.”
How to Prevent Physical Suffering from Giving Rise to Afflictions (Part One)
When small discomfort arises, we should habitually turn inward to observe the mind, rather than focusing on the bodily pain itself. Focusing on the physical pain will amplify it, so we should not do that. Instead, we should observe the afflictions arising in the mind in response to this minor discomfort.
What is neutral feeling?
On the surface, these feelings or thoughts appear morally neutral, neither wholesome nor unwholesome. Yet, in reality, their underlying basis is not necessarily so—and all neutral states themselves are a form of ignorance (avidyā).
Is There a Single Pith Instruction that Can Make One Awaken?
To awaken through a single sentence, or to enter the Path with one blow, is not entirely impossible, but it is by no means something rigid or mechanical. Precisely because each person’s capacities differ, pith instructions must be tailored according to individual aptitude and adapted to circumstances. This is exactly the correct path of spiritual practice.
Why Does Bodhicitta Seem Ineffective After We Generate It?
The “constancy” of cultivating bodhicitta must last until all sentient beings are liberated. When there are no sentient beings left, bodhisattvas will no longer need bodhicitta. But sentient beings are inexhaustible—therefore, bodhisattvas can never be without bodhicitta.