This kind of suffering is not new to me. Since time immemorial, I have most certainly experienced similar, if not greater, suffering innumerable times. Until the first bodhisattva ground is reached, all ordinary people will encounter even worse suffering in the future than the suffering they have already endured. Yet I have not grown tired of this world and samsara, nor developed renunciation, and still hope to find happiness in samsara. I am truly ignorant!

Although my suffering is unbearable this time, it cannot compare with suffering in the hell, animal, and hungry ghost realms. If I cannot even accept this pain, how can I face suffering in the three lower realms? Hence，apart from my practice and liberation, all mundane things — money, reputation, status, marriage, family, relationships, etc. — are temporary and meaningless. I must practice with diligence and seek liberation; if not, the outcome is really unthinkable. This is renunciation.

Contemplation after Meditation Practice:

出坐以后的思维

When we encounter suffering, we can contemplate the above at any time or any place, e.g., when walking or riding in a car.

当我们遇到痛苦的时候，走路、坐车等随时随地都可以思维上述的内容。

This practice transforms our suffering into a force that drives us forward along the path; it is also known as transforming suffering into the path.

这样观修之后，就能把痛苦转化为修行道路上前进的动力，这也称为化痛苦为道用。

Two effects are produced from this practice: first, through contemplation, we can calmly accept suffering; second, we can turn suffering into an impetus for cultivating renunciation.

这个修法可以产生两个作用：第一是通过思维，可以平静地接受痛苦；第二，不仅能接受痛苦，还能把痛苦转化为道用，变成修出离心的动力。

Cultivating renunciation and bodhicitta are effective ways of eradicating attachment.