The three principal aspects of the Buddhist Path are the prerequisites for the practice of Buddhist tantra. These three are renunciation, bodhicitta and the correct view of emptiness. In this episode, we look at the mind of renunciation. The Tibetan term for renunciation is translated as "definite emergence". What are we emerging from through this practice? We emerge from dissatisfaction and suffering. If you look up renunciation in the dictionary, the definition is something like, " to formally give something up or reject something." Renunciation is not the same as giving up pleasure or denying...
The three principal aspects of the Buddhist Path are the prerequisites for the practice of Buddhist tantra. These three are renunciation, bodhicitta and the correct view of emptiness. In this episode, we look at the mind of renunciation. The Tibetan term for renunciation is translated as "definite emergence". What are we emerging from through this practice? We emerge from dissatisfaction and suffering.
If you look up renunciation in the dictionary, the definition is something like, " to formally give something up or reject something." Renunciation is not the same as giving up pleasure or denying ourselves happiness. It means giving up our unrealistic expectations about ordinary pleasures. What we want is happiness all the time. We expect the external world to provide us with endless sources of pleasure and contentment. Check if this is true. We never want to be in pain, be angry or bored or sick. We want to be happy all the time. So we seek out the things that make us happy. A romantic partner appears to make us happy, but sometimes they make us crazy or miserable. Perhaps we then find a new romance and for a while it is wonderful... the grass is greener, firmer. We are in love! After a while, we find this grass is thinning; in fact, it is receding! They are not as attractive as they once were to us. Do we then seek ANOTHER partner? We are like a shark that can not stop moving, can not sleep, always hungry and looking for another source of happiness. We want a new car. Then we want a boat. We want a delicious meal, but then we are hungry again. In this ordinary cycle of dissatisfaction, we are always looking for happiness. Definite emergence is learning to create happiness.
Renunciation is not giving up pleasure, but developing a mental attitude that no longer relies on transitory pleasures to give us happiness. We have to seek happiness from within to find a lasting source of happiness. Renunciation is to stop expecting ordinary pleasures to give us lasting happiness. It is these unrealistic expectations that cause the things that give us pleasure to turn into pain.
There is nothing wrong with pleasure. The happiness that comes from sense objects--beautiful tastes, smells, people, experiences--is a result of our good karma. It is the misunderstanding that happiness and problems are external to our mind that pollutes our mind and causes us pain and dissatisfaction.
True satisfaction is not dependent on things or people. Satisfaction comes from inner acceptance of the way things are, even appreciation of the way things are. The mind of definite emergence, renunciation helps you loosen your grip on external things and relax. You become simpler, more easy-going. We turn away from our ordinary preoccupations and start to focus on cultivating our mind's potential for peace and happiness. Renunciation creates space in our mind for spiritual practice. When we create happiness with our mind by changing the way we are perceiving something, we create a bridge out of darkness, of definite emergence. Every time we practice mindfulness and apply a teaching to solve our problems it is an act of definite emergence. When we merely look for happiness this is not a bridge, not an act of definite emergence. This week we try to build as many bridges as possible, thinking each day "How can I create happiness?" How can I create happiness right now? We let what unfolds throughout our day pose this question and answer it, many times.
Oneself, indeed, is one's own protector.
What other protector could there be?
With self-control
One gains a protector hard to obtain.
By oneself alone is evil done.
Born of oneself, produced by oneself,
It grinds down those devoid of wisdom,
As a diamond grinds down a gem. (161)
They who cover themselves with their own corrupt conduct,
Like a creeper covers a tree,
Do to themselves
What an enemy wishes for them. (162)
It's easy to do what is not good
And things that harm oneself.
It's very difficult to do
Things beneficial and good.
—Buddha, The Dhammapada
References
References
Buddha.The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 43-44.
Yeshe, Thupten. Introduction to Tantra. (Audiobook). Wisdom Publications, Somerville, 2014.
