Will Beautiful Things Also Bring Suffering?
We must genuinely feel that things which now bring happiness may ultimately become causes of suffering. But this is absolutely not despair. Rather, it is a sence of release—a loosening from attachment.
How Can We Generate Genuine Renunciation (Part Four)?
What is true freedom? It is emptiness (śūnyatā)! Although we cannot yet realize it fully, once we relinquish some degree of greed, anger, ignorance, arrogance, and doubt, we already gain a measure of freedom.
Why does the purpose of our Buddhist practice become blurred?
Although we may have been studying Buddhism for a long time, the purpose of our practice often remains vague. Why does this happen? Because we only have a conceptual renunciation, not a genuine one.
The Benefits of Generating Genuine Renunciation (Part Two)
A person with strong renunciation keeps his or her mind fully focused on the Dharma. Whenever something related to the Dharma arises, they pay close attention; other matters can be set aside. All their efforts are directed toward practice and liberation. Liberation overrides everything else, it is the most important thing!
The Benefits of Generating Genuine Renunciation (Part One)
What does “leaving” really mean? It means that in our heart we clearly understand that everything is impermanent (anitya). It can depart from us at any moment. At the same time, when suffering arises, we also recognize that suffering is impermanent—it too will leave us. Therefore, we should not be so terrified of suffering, nor so attached to happiness. By cultivating such a mind—renunciation—we will gradually gain increasing freedom and ease.
The Benefits of Generating Genuine Renunciation (Part Four)
Thus, renunciation is not only of great benefit to the arising of bodhicitta; it is also an indispensable foundation for realizing emptiness. Why is this so? Because realizing emptiness is,in essence, the relinquishment of the self. When, through renunciation, we weaken self-cherishing and self-grasping, realization becomes much easier.
Why Are We Unable to Establish Stable Meditative Concentration? (Part 1)
Even among Buddhist practitioners, whose core values may be relatively stable, few practice communities can entirely escape the imprint of this age. Laxity in conduct, verbal disputes, and pointless conflicts often become major obstacles to the cultivation of samādhi.
How Can We Generate Genuine Renunciation (Part One)?
The key point we must reflect upon is this: many things that seem good will eventually turn into suffering. In this way, the depth of our perception of suffering increases, and the scope of what we recognize as suffering expands.
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.
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 Do Chinese Mahayana Lay Buddhists Struggle with Renunciation?
So, what is renunciation? From the perspective of one’s mindset, it involves two aspects: first, a strong aspiration to break free from samsara; second, a strong desire to attain liberation. Simply put, it is the resolve: “I want to practice! I want to attain liberation!”
Investing Your Heart in These Things Yields No Good Fruit
Since we aim to cultivate renunciation, we must distance ourselves from worldly distractions that constantly occupy our minds and bodies, and we must do so extensively. Without detachment, liberation is out of reach.
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 one)
There are several levels from which we can examine why genuine renunciation (nekkhamma) fails to arise. The most obvious and superficial reason is that our perception of suffering is insufficient—that is, the suffering doesn’t feel intense enough.
How do we achieve awakening?
Finally, we must engage in meditative practice to actualize our understanding. We must cultivate single-pointed concentration and use specific methods to generate insight into the nature of reality. It is only through this process of study, contemplation, and meditative practice that we can gain an experiential understanding of Emptiness and achieve awakening.
What to Do When Jealousy Arises?
Why Are We Prone to Jealousy? Because our minds are constantly preoccupied with our own interests, which we take as the guiding principle of life. The root cause lies in a strong attachment to self, in cherishing the self above all.
The Act of Giving: To Give Is to Gain
In spiritual practice, when we recognize a strong miserly tendency within ourselves, we must consciously cultivate the habit of generosity. Practitioners should learn to offer generously to one another—sharing the best of what we have.
Buddhism tells you:How the Mind Fabricates an Illusory World
The Buddhist worldview tells us that, in reality, all phenomena in this world arise from the discriminating activity of the mind. If that is the case, then our suffering and our happiness are also products of mental discrimination. And this gives us hope.
The Three Fundamental Questions on Which Buddhism Is Established (Part Three)
For a Buddhist who truly enters practice, that kind of joy is simply beyond words. In this very life, he or she will become deeply happy and fulfilled. If nirvāṇa truly exists, then by persevering one will discover the nature of mind and attain the joy of liberation.
Realizing emptiness (śūnyatā) brings only joy and no suffering.
Why must we realize emptiness (śūnyatā)? Because emptiness brings only joy and no suffering. Why is that? Because it is emptiness—“bliss” is the natural result of emptiness itself.