In order to develop a fully qualified desire to take advantage of a life of leisure, you must reflect on its four elements:
The need to practice the teachings, because all living beings only want happiness and do not want suffering and because achieving happiness and alleviating suffering depend only on practicing the teachings.
The ability to practice, because you are endowed with the external condition, a teacher, and the internal conditions, leisure and opportunity.
The need to practice in this lifetime, because if you do not practice, it will be very difficult to obtain leisure and opportunity again for many lifetimes.
The need to practice right now, because there is no certainty when you will die.
Among these, the third stops the laziness of giving up, which thinks, "I will practice the teaching in future lives." The fourth stops the laziness of disengagement, which thinks, "Although I should practice in this lifetime, it is enough to practice later on and not to practice in my early years, months, and days.
His Holiness the Dalai Lama
After you have heard and understood some teaching - for example, the perfect human rebirth, renunciation, bodhicitta - you must practice it, as that is the purpose of the teaching. Each one of us should practice in accordance with our individual level of mind, or ability.
But if we study, study, study, and don't mix whatever we have understood thoroughly with our minds there will be a Dharma famine in our minds, and we shall suffer from poverty of Dharma.
This is what can happen: You live in the middle of a Dharma centre, you study Dharma, but you are a Dharma pauper.
So don’t be like that. Use the Dharma that you have studied to change your mind, to be different from before.
With many distractions one is not able to practice the Dharma properly. Distraction means a lot of business, noise and things to do. When going up in the mountains there will be less distraction. That is the reason for mountain retreat.
In addition to that, if one is able to keep some discipline, remaining in solitude without allowing outsiders to visit and not going out oneself, there will be no other distraction than that made by one’s own mind. External distractions have been eliminated. That is the purpose of seclusion.
Tulku Urgyen Rinpoche
For most of us, our natural mind or Buddha-nature is obscured by the limited self-image created by habitual patterns - which, in themselves, are simply a reflection of the unlimited capacity of the mind to create any condition it chooses. Natural mind is capable of producing anything, even ignorance of its own nature.
In other words, not recognizing natural mind is simply an example of the mind's unlimited capacity to create whatever it wants. Whenever we feel fear, sadness, jealousy, desire, or any other emotion that contributes to our sense of vulnerability or weakness, we should give ourselves a nice pat on the back. We've just experienced the unlimited nature of the mind.
Although the true nature of the mind can't be described directly, that doesn't mean we shouldn't at least try to develop some theoretical understanding about it. Even a limited understanding is at least a signpost, pointing the way toward direct experience. The Buddha understood that experiences impossible to describe in words could best be explained through stories and metaphors. In one text, he compared Tathagatagarbha (Buddha-nature) to a nugget of gold covered with mud and dirt.
Imagine you are a treasure hunter. One day, you discover a chunk of metal in the ground. You dig a hole, pull out the metal, take it home, and start to clean it. At first, one corner of the nugget reveals itself, bright and shining. Gradually, as you wash away the accumulated dirt and mud, the whole chunk is revealed as gold.
So let me ask: Which is more valuable - the chunk of gold buried in mud, or the one you cleaned? Actually, the value is equal. Any difference between the dirty nugget and the clean is