The main meaning of renunciation is to let go of all kinds of cravings in the mind, that is, to let go of the attachments in the heart. The establishment of renunciation does not emphasize the body's departure from a certain environment, so whether it is Hinayana or Mahayana, Sutra or Tantra, it must start with the basic cognitive learning of such foundations as "the rarity of the human body", "the impermanence of life", "the transgression of samsara", and "the correctness of cause and effect".

Contemplating the "rare rebirth of a full human life" will enable us to cherish the life we have been given, treat our human life like a ship crossing the sea, and rely on it to practice well, hoping to cross the sea of suffering of samsara and achieve the benefits of this life and the next life.

Contemplating the impermanence of lifespan enables us to observe the impermanence of our own lifespan and then understand that everything is constantly changing, and there is no eternal existence. On the one hand, let us learn to accept the impermanence of things and life, not to be too greedy and love our own lives, relatives, friends, and worldly possessions, and not to be too disappointed or painful in the face of the impermanence of the world. On the other hand, it can make us cherish the short life we have in the moment and make good use of it to do meaningful good deeds.

Contemplating the "transgressions of samsara" enables us to understand the sufferings of the six realms of samsara. If we understand that samsara is suffering, on the one hand, it will enable us to develop compassion for other sentient beings, and on the other hand, it will enable us to understand how to think when we encounter great and small sufferings in our daily lives—these difficulties are much less severe than the suffering of samsara that we have experienced since beginninglessness. Therefore, you will have more confidence to face the pain of reality, you will be more wise to deal with the things around you, and of course you will have the determination to let go of this pain.

Understanding "cause and effect" will give you the ability to make clear choices about what to do or what to do. If you can really meditate on cause and effect, and believe that there is a cause and there must be an effect, then you will feel very comfortable with all the good and bad situations in life. In addition, if you have an understanding of cause and effect, you will try your best to practice the good Dharma and avoid creating negative karma, and at the same time, you will have a strong desire for the meaning of life and the pursuit of ultimate liberation, and you will want to rely on good knowledge and learn a lot of good Dharma.

With the mind that we are willing to give to all sentient beings without expecting anything in return, it is we who are purified as a result. However, one cannot have the ability to exhaust all the sentient beings in the world, but as long as one can generate a great desire and do his best within the scope of his ability, he will be able to practice the bodhisattva path and have a clear conscience. We are ordinary people, and we are different from true bodhisattvas. A true bodhisattva is what sentient beings need, what they can give, and as long as they make a wish, what they give out will be restored. Therefore, if a bodhisattva is willing to donate his head to sentient beings, it will not harm him, because after making a vow, the head will be restored. Someone needs his hand, and he will not feel pain if he donates it, because he already has a fearless heart, and he has made a wish, and his hand is intact again. But as ordinary people, if somebody asks for our head or hand, and we donate it, we can't recover it, and we will be very miserable, and we will regret it, and if we regret it, then our bodhichitta will be lost. Therefore, this kind of bodhisattva path that harms oneself has not been taught among ordinary people. However, it is also possible for people to donate blood or organs without seriously harming their own lives and in appropriate circumstances.

We don't need to learn the bodhisattva behavior of the ancients such as cutting off heads and hands, because for us ordinary people, it is a disservice to ourselves. For us who are practicing at this stage, the body is like a boat when we cross the sea of suffering, and we have to cherish it, wipe it clean, and repair it to be strong and durable, so that we can get out of samsara. If we sit on a boat and think that there is a bitter sea below, and we knock on the boat in order to get to the other shore as quickly as possible, the ship will soon be in tatters, and as a result it will leak and sink, then we will not be able to reach the other shore of liberation.

True Dharma practice requires us to work on our minds, not to dwell too much on unexpected appearances. No matter what form we use to enter the Buddha's door, many ritualistic ways are also skillful ways to guide us to perceive the truth of "all idealistic creation" through the solemnity of the external environment. If we only pay attention to the renunciation of the body, but do not really pay attention to the renunciation of the heart, it will often be a reversal of the cart before the horse. Buddhism never teaches us to escape from reality, but it positively instructs us to learn how to let go of our attachments in our hearts and face the worldly Dharma. The true Dharma of being born in the world requires our hearts to renounce.