Renunciation is important for practitioners of Buddhism. Only with the determination to renounce samsara can we achieve something in our cultivation; Without renunciation, the Dharma learned can only become worldly Dharma. So, when we hear about the Dharma, we should think like this: I'm really here to hear and meditate on the Dharma in order to get out of samsara and attain Buddhahood. In addition to admiring yourself for having such special causes, you should also know that this is due to the ripening of the good retribution that you have accumulated since beginninglessness.

We are Mahayana Buddhists, especially now that we have the opportunity to study Vajrayana, so every time we hear about the Dharma, we must make a vow to include everything we have learned as the source of our spiritual attainment. It is very important to have the mind to hear the Dharma not only for oneself, but also for all sentient beings to be free from suffering and eventually become Buddhas. If we can develop bodhichitta when we hear the Dharma, then all of this will be immeasurably meritorious, whether or not we have a thorough understanding of what we are hearing. After the merits are completed, remember to dedicate to sentient beings, and this is the Dharma almsgiving. In this way, this merit will also become an immense blessing accumulated with bodhichitta. In the same way, before chanting sutras, holding mantras, going around monasteries, pagodas, and so on, one must never forget one's bodhichitta.

The Dharma is vast and profound, and the wisdom and compassion of the Buddha are immeasurable, and it is our blessing to be able to learn according to the Buddha's teachings. When it comes to "why do we want to study Buddhism?", we must first know who the Buddha really is. "Buddha" is a transliteration of the Indian word Buddha, which means "enlightened one" in Chinese, and in terms of the meaning of the original word, it has two meanings - "awakening" and "fullness". Therefore, "Buddha" can be interpreted as "the all-knowing and enlightened one."

Why is there such a thing as "enlightenment"? Since beginninglessness, the disturbing obscurations of greed, anger, naivety, jealousy, and arrogance, as well as attachment to the three discriminating cognitions, or the three rounds of cognition, that arise from ignorance, completely obscure the nature of our minds, causing us to suffer in samsara without knowing it. The obscurations of afflictions prevent us from getting out of samsara, and the obscurations of knowledge prevent us from knowing everything. The obscurations of afflictions and perceptions are like dark clouds in the sky, obscuring the inner Buddha-nature like the sun. When the Buddha-nature is obscured, the true wisdom that we have cannot manifest its abilities, and the compassion and wisdom that we have cannot manifest as it is.

Through the study of Buddhism, we realized that it was these two obstacles that locked our minds, so we gradually learned to observe and analyze. Most of our thoughts and emotions are generated through our eyes, ears, nose, tongue and body, and the real dominant person is "mind". In other words, the main consciousness produces the objects of color, sound, fragrance, and touch through the eyes, ears, nose, tongue, and body. Because the Lord consciousness has become accustomed to the distinction it has established, we rejoice when we see a pleasant object, and we reject it when we see an unpleasant object. Our five roots see the external environment to produce the five consciousnesses, and finally the duality arises from the "mind"; Because consciousness is attached to duality, all kinds of pain and afflictions arise.

For those of the six realms, many times the nature of our minds is obscured by ignorance. Because the existence of ignorance does not allow us to understand how to choose between good and evil, we often form a practical action that is contrary to the desire to be happy. Thoughts and actions that we think can bring good fortune, can be fulfilled, or allow us to have wisdom often bring us pain. When one day we understand that there is a difference between good and bad, right and wrong in the external environment just because of the attachment of consciousness, and that there is no difference between good and bad in the five roots, the attachment begins to be broken. Gradually, just as a strong wind can carry away dark clouds, the clouds that obscure our Buddha-nature will become thinner and thinner, until eventually only the obstacle of attachment to the three chakras remains, until we understand that the three chakras are not real existence but emptiness, and the clouds will completely dissipate and the sun-like rigpa light will be revealed. At that time, we were "enlightened" beings who were "enlightened" from ignorance.

In the process of increasing wisdom to attain omniscience, the first step is to understand that all the dharmas are emptiness, that is, to break through the ordinary edge of the reality of all things. This is also the hardest part. Breaking the "constant edge of attachment" to falling into "the broken edge of clinging to nothingness" is not the ultimate emptiness, but also breaking the "broken edge of clinging to nothingness". The ultimate view of emptiness is beyond the four sides of "being", "non-existence", "non-existence", "non-existence", and "non-existence", which is beyond the realm that can be expressed by words and thoughts. Understanding emptiness in this way is called "breaking through the four sides and entering the middle way." However, after realizing emptiness through the four sides of Madhyamaka, Tantra does not only stay in the realm of emptiness, but there is no difference between "clarity" and "emptiness". "Ming" is to place "emptiness" on top of all appearances in an illusory way in the game. The son of the World-Honored One, Rahuna, said, "There are no words, no thoughts, no prajna; There is no life, no destruction, like the essence of the void; Each of them proves what they do wisely, and bows to the Buddhas of the three worlds. For those who have not yet realized emptiness, the so-called "Madhyamaka" is understood in a dreamlike, non-physical way in the worldly truths. However, in the ultimate truth, it is beyond what words and thoughts can express; Although there is no birth or death, it is the truth that after breaking the attachment with wisdom, we can realize the truth separately. This is the prajna of the "Mother of the Buddhas of the Three Worlds."

The Buddha has realized the Dharma, but for the state of emptiness, it is not only the awareness of emptiness, but also the existence of the color body. That is to say, in addition to the self-benefiting Dharmakaya, the altruistic retribution and emanation also manifest at the same time in the form of a game. These manifestations are all for the purpose of subduing and benefiting sentient beings who do not understand the ultimate dharma nature, and because of compassion for them, the Buddha will benefit sentient beings with worldly manifestations. Just like Shakyamuni Buddha, for the benefit of the vast number of sentient beings, he should still manifest in the world. This is the Buddha who knows all wisdom and has great compassion, so if we want to increase compassion and wisdom, we have to learn from the Buddha.

The Diamond Sutra says: "All things that are like dew and electricity, should be viewed as such." He also said, "The heart is unattainable in the past, the heart is unattainable in the present, and the heart is unattainable in the future." When we can truly appreciate these words, we may also be able to understand them.