学佛的真正意义是什么？

Renunciation and bodhicitta should be practiced separately in proper order and followed by the practice of emptiness. As such, renunciation and bodhicitta that were practiced beforehand will also turn into the wisdom of emptiness.

出离心、菩提心要一个个分开修，最后进入空性的境界，这样一来，前面修的出离心与菩提心，也就成了空性的智慧。

Here, emptiness is not like the Theravada view of no-self.

此处所说的空性智慧，不像小乘的人无我见解。

Rather, it contains the element of great compassion. And within great compassion, there is realization of emptiness. These views and practices of the union of wisdom and compassion encompass all the implicit significance of the Dharma. However, they are much easily said than done.

它是含有大悲心成分的，而在大悲当中，又有证悟的智慧。这些智悲双运的见解与修法，囊括了所有佛法的涵义，说起来虽然这么简单，真要做起来时，却也并不是那么容易的。

Renunciation depends on the practice of the four general preliminaries, that is, the conviction of the rarity and preciousness of human birth and impermanence of all phenomena must be generated. For bodhicitta to be aroused, there must be sufficient amount of merit accumulated through mandala offering and obscurations purified and healed by meditation on Vajrasattva. Clearly, one cannot avoid undertaking the practice of general and extraordinary preliminaries no matter how one chooses to go on the path. This is also the reason why I have been insisting all along on the necessity of preliminary practice.

出离心的生起，要靠人身难得、死亡无常等外加行；而生起菩提心的条件，则是积累资粮(修曼茶罗)，及清净业障(修金刚萨埵)。显然，不论选择哪种方法学佛，都离不开外加行与内加行的修法，这也是我一直强调修加行的原因。

Now that we know the true meaning of Buddhism is wisdom and compassion, we shall learn and practice only these two from now on. 

现在我们都已经知道，佛教的真正意义，是智与悲。从今往后，我们学佛就学这两个字，修行就修这两个字，除此之外，没有任何可学可修的了！