Pure renunciation

If we practice the Buddha Dharma diligently, but do not have the eagerness to free ourselves from
samsara, then our practices will simply be formal practice, something we can speak about but have
not realised, and our practice remains on a superficial level. This is deceiving ourselves. This kind
of practitioner is unable to abandon their attachment to this mundane world. They do not really
want to leave the suffering of the six realms of samsara. Accordingly, whatever they practice will
become mundane merit. This is the so called “straddling two boats at the same time”. One foot is in
the selfish and self-benefitting mundane world, the other foot is on the path of liberation. This form
of merit will not become the root of liberation from samsara. These practitioners may even drop to
the three lower realms if they display strong attachment or hatred at the time of death. When they
are not eager to be liberated from samsara, it may happen that they do not find the path to liberation
in the future.

Practicing the Buddha Dharma to escape from the suffering of samsara without true and stable
renunciation, our practice will be like building a house with ice cubes. Although on the surface, we
appear to be very diligent, we may only know a lot of theory and feel good about our meditation.
However, when we encounter obstacles in the course of practice, we may lose faith and slander the
Buddha Dharma and our teacher. Raising true and stable renunciation is the precondition of
practicing supramundane Dharma, and is the first step in practicing the Vajrayana Great Perfection.

No one will give rise to renunciation and give up the enjoyment of the mundane world without a
cause. This arises through contemplating the various reasons for abandoning samsara. Profound and
stable renunciation does not arise without effort. It requires cultivation using skilful means over a
long period of time through contemplation and practice. Renunciation will then become an inner
quality. Continuous, repeated cultivation of renunciation is the practice.

Typically through contemplating the Twelve Links of Interdependent Origination one may cultivate
the determination to be free from samsara. In our lineage, we mainly contemplate the four outer
preliminaries in order to generate renunciation: the preciousness of human life, impermanence, the
infallibility of cause and effect, and the suffering of samsara. This is otherwise known as
abandoning the four attachments or the four thoughts that turn the mind.

Lineage Guru Lungtok Tenpai Nyima Rinpoche said, “Practicing the four renunciations is very
important, in order to become a sincere and good practitioner. Only then, with this foundation, will
one follow the right path when starting the main practice .” Khenpo Ang Qiong Rinpoche told his
lineage students:

If you do not realise true renunciation, even if you appear to be very diligent, you will only
obtain temporary benefit in the mundane world. This is not the ultimate truth. Therefore, you
should contemplate the concept of the preciousness of human life through the three methods:
the causes, metaphors, and numbers. Contemplate the uncertainty of the time and the cause
of death, the uncertainty of life. Based on these two preliminary practices you can abandon
your attachment to this life. After that, contemplate the sufferings of samsara and the
infallibility of cause and effect. Cultivate renunciation of your future lives. All in all, if you
do not realise true renunciation towards samsara, no matter what great Dharma you
 encounter, because your mind is in conflict with this practice, your practice will not be
successful. It is essential to cultivate true renunciation.

What is pure renunciation

Beginners on the path of the Buddha Dharma may give rise to some degree of renunciation due to
various external circumstances. Today we have strong renunciation, but tomorrow it has
disappeared. When suffering we think of renunciation, but it is forgotten when the suffering is gone.
This unstable renunciation is superficial. In fact, it is only the disguise of afflictions and suffering,
and is not true renunciation. All beings in the animal realms also have suffering upon suffering.
Practitioners of other religions or paths also have the suffering of change. However, impermanence
or the suffering of everything composite is the renunciation taught in the Buddha Dharma. Just like
prisoners who are eager to escape from prison, we want to free ourselves from the bindings of the
five aggregates, remove or liberate ourselves from all afflictions. This is renunciation according to
Buddhism.

When encountering afflictions and suffering, many people want to quickly change the external
circumstances to avoid the pain. However, escaping the external circumstances is only a temporary
solution to the problem. In order to thoroughly conquer our inner afflictions and suffering we must
train our own mind.

From the Mahayana point of view, true renunciation of samsara is not avoiding external
circumstances. It means not abandoning one’s job, family and social circle to do solitary retreats. It
also means not leaving the suffering of samsara and going to seek an eternal happy nirvana. From
the point of view of ultimate wisdom, there is no nirvana outside samsara. Giving up attachment is
liberation. If we can abandon our attachment to the belief of all phenomena as truly existing, we
will not have strong afflictions like the five poisons of greed, hatred, ignorance, pride, and jealousy.
If we do not cause karma, we do not plant a karmic seed. Without a karmic seed, there will be no
fruit and samsara will gradually cease.

One example is the habit of greed. We may crave for a piece of chocolate, a cup, meat, attachment
to Dharma, to the Buddha, to family, friends, a girl or boyfriend…… Independent of the nature of
the object, as long as there is the motivation of greed, karma is created, and the result will be shown
at the appropriate opportunity. Our attachment has locked us in samsara. Trying to escape from
external circumstances is useless. If we do not remove the motivation of attachment, even in our
dreams, we will want to eat chocolate, meat, and so on. When the right conditions appear, the
thoughts of greed will rise. The seeds of greed will follow us wherever we go. This attachment to
greed is the root cause of suffering in samsara. Nevertheless, when we transform our mind
according to the Guru’s pith instructions, we do not need to throw away the cup. There is no need to
always go on solitary retreat in a cave. When there is no attachment, the external circumstance will
not have influence over us. Just like watching TV, there are fights, wars……no matter what happens
on TV, we will not be disturbed because we know it is not real, and therefore we are not attached to
it. In abandoning the attachment to greed, you will not feel disturbed and wherever you may go, you
will be free and liberated.
Similarly, when we abandon attachment to hatred, pride and jealousy, we will no longer be
disturbed by these negative emotions and we are liberated. When you give up attachment to
everything, you are completely liberated from the suffering of samsara. This is true renunciation.
However, before the thoughts of attachment are transformed, it is necessary to utilise the external
circumstances in order to assist in mind training.