The Dharma course is different from the ordinary courses in the world in that it contains the most important thing in Buddhism, "hearing and thinking", which is to hear the Dharma and "thinking" is to think about the Dharma. After hearing and meditating, we should practice according to the method that the Buddha taught us, which is called "listening and meditating."

What do you do by "hearing and thinking"? There are many ways in the Dharma that teach us to purify our body, our language, our mind, and these methods can restrain us from making mistakes, such as killing, fornication, lying, stealing, drinking, and so on. The requirements and methods for restraining our body, mouth, and mind from making these mistakes are often referred to as the "precepts," and the "Vinaya" in the Sutra on the Tripitaka emphasizes this part.

We all know that cultivation must have sufficient concentration, and it is not just about restraining oneself to do it, it is not so easy, it must be done through all kinds of ways and methods of restraint. Many of the verses in the Tripitaka explain "concentration." We can see that there are many stories in the scriptures that tell how the Buddha practiced at that time and tell us that we should learn in the Buddha's way. The purpose of learning is to keep our hearts away from the noise and interference of external red dust, and away from the negative emotions in our hearts, especially delusions. The method and ability to get rid of these delusions is called "concentration" or "concentration" in Buddhism.

So what is the "treatise" of the Vinaya talking about? It's about the wisdom part. Through wisdom, we can break our attachment to the outer container (including our own body) and all things from the beginningless, as well as the attachment to the "me" that we have considered sacred and inviolable in our hearts since the beginningless. Breaking these attachments and allowing us to understand the essence of our own hearts are called "theories".

To put it simply, the sutras are to get rid of our greed and hatred, and to get rid of greed and hatred, we need to rely on practicing precepts to fix wisdom. So, it's very important to listen to the Dharma, and without it we don't know these methods.

We also know that we can't practice the sutras and teachings in the Tripitaka plus the 21,000 tantric teachings, a total of 84,000 methods, and we can't do it. We don't have the time, we don't have the ability, and more importantly, we don't have the wisdom. So, is there a method that is suitable for us modern people to practice and achieve? After more than 2,500 years of time, the great and profound Dharma taught by Shakyamuni Buddha for different sentient beings has been summarized by the great monks of the past generations and taught us some suitable practice methods for modern people, which are called "teaching the method of compassion and know-how" in Tibetan Buddhist education. Modern people live in a turbid world, and many people have a short lifespan, are suspicious and sick, have many distracting thoughts, and are very confused.

There is also a "high-minded" university scholar-style teaching method. This is more suitable for a monk. The monastic monks have to discuss each of the scriptures and then study them in order. From lay vows, novice vows, bhikshu vows to bodhisattva vows, all the "Vinayas" must be learned one by one. The same is true of the study of the "scriptures", and the same is true of the study of the "theory". These monks spend decades exploring the teachings of the Buddha, and this method of learning is too far away for lay laymen to have such time.

Suitable for lay people is the "Know-how of Compassion Teaching", which allows people to learn the essence and know-how of the Dharma in a short period of time. These are condensed through the compassion and wisdom of the great monks of the ages. The Dzogchen Dharma conforms to these characteristics, it is short, profound, and essential, without lacking any righteousness and without any blind spots.

Of course, no matter what method you use, if you don't listen to the Dharma attentively, it's still very difficult to become a true Buddhist disciple. Especially, if you don't listen to the Dharma, it's almost impossible to practice. We go to listen to the Dharma lectures from the Dharma teachers and teachers, and we usually read the Dharma scriptures by ourselves, so that we can increase our knowledge of the Dharma and give us a basis for our practice. If you don't have a good meditation, there is no so-called practice, because you don't know what the theoretical basis of your practice is.

If you don't listen to the Buddha, even if you worship the Buddha often, you don't know why you worship the Buddha and what you do these actions of worshipping the Buddha. If you don't understand this, worshipping the Buddha becomes an appearance; After understanding, you will realize that these actions of worshipping the Buddha contain a lot of profound Dharma.

There is merit in hearing about the Dharma. Even if you only hear the four words of the Dharma, the merit you get is very special. The Buddhist scriptures say, "Of all the giving, Dharma giving is the most special." "So, every time you hear about the Dharma, you have to think about it preciously, and you have to know that you can come here to hear the Dharma because of the power of our beginningless wish to encounter the Dharma in our lifetimes, so that we have such a special opportunity.

When you hear about the Dharma, you have the opportunity to think, and only after thinking about it will you practice. At the same time, you have to think of it this way: I have come here to listen to the Dharma, not just to listen to a lecture, but to hope that it will become the seed of happiness and happiness for all sentient beings to be free from suffering and to be free from samsara. I hope that the Dharma that I have heard is for all sentient beings, for all sentient beings to be born as Buddhas. In this way, in a short process of listening to the Dharma, you will have all the wisdom from generosity, vows, patience, diligence, meditation, and wisdom, that is, you will have the practice of the six perfections. With this intention, listening to the Dharma will make it easier for us to understand the Buddha's profound teachings, so that the truth of the Dharma can change our hearts.

Life is like a game, and our real opponent is not others, but ourselves. As members of samsara, we do have a lot of personality and mental defects caused by karma and habits. To some extent, we also have a crippled perspective on things. Therefore, it is often not that things and people are unsatisfactory, but that our hearts are not open-minded enough. The true practice of life is to let our already pure and unhindered heart naturally manifest itself. Because the mind is distorted, then the projection of seeing things with the mind will also become uneven. In fact, the rule of survival is very simple, the road is simple! If the heart is not peaceful, how can the outside world be peaceful and stable?