Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Geshe Pema Tsering opens this 44-minute instruction with a pointed claim: even a face-to-face encounter with the Buddha would give you no more than a good teacher already offers — Buddhas cannot wash away your negativities with water or transfer realization directly, only teach. After a brief framing of renunciation and bodhicitta as motivational ground, he turns to a systematic analysis of the Three Refuges. He distinguishes causal from resultant refuge, then explains that the actual Dharma refuge — true cessation and the true path — exists only in practitioners who have reached the path of seeing. Since none of the three refuges yet exist within ordinary practitioners, he shows how spiritual teacher, teachings, and spiritual friends function as their working representations. A sun-and-magnifying-glass analogy closes the case for the teacher’s irreplaceable role.
File metadata (for organising)
File: 02 UTR 2002 07 11.mp3
UUID: 11739222-5a11-4efc-9879-acc6207eca5b
Teacher: Geshe Pema Tsering
Collection: Understanding Taking Refuge (Geshe Pema Tsering)
Date: 2002-07-11
Recorded at: Buddha House Adelaide
Duration: 44.9 minutes
Words: ~3,142
Lord the the lord has stated that do not commit any non virtuous and cultivate the virtuous actions and protecting one’s mind. This is the teaching of Buddha, which means that one should not cultivate any kind of non virtues or negative actions because by committing such actions, the result will only be suffering and and should cultivate the positive actions because as a result of the positive actions, one will receive only happiness. So therefore, we should keep this in one’s mind. So therefore, you should not cultivate any non virtuous actions and cultivate the positive actions to do so. To do so, how how how how one should do such actions?
Or and that is to that is to protect or subdue one’s mind, That that being mindful being mindful and making sure within oneself that one is committing only positive actions and not negative actions. But and so by doing so, which is doing one’s mind or controlling one’s mind, and that is the Buddha’s the practices or the teachings of Buddha. So therefore oh, so therefore, one should examine one’s mind in all the time. And and and if the the affliction, the deluded mind or negative thoughts are coming into one’s mind, like attachment, hatred, anger, so forth. So whenever such things happens, one should straight away abandon such thought and generate the positive thoughts.
And if the if if if mind produces only positive actions or positive thoughts, then want to try to increase that that that such thought as much as one can. So, therefore, I should yeah. Like, think think about sufferings in order to generate the renunciation, and and also in order to and also think about the disadvantages of the cyclic existence and which is is the help or yeah. Which is which is the help to produce the wish to free from cyclic existence. And then think about the how sentient beings are tortured in this by sufferings in the cyclic existence.
And by knowing this, it will help one to cultivate an altruistic intention that is attain enlightenment for the sake of those mindless sentient beings. Love it. It. Love it. So therefore, you know, over time, try to cultivate the renunciation and and the bodhicitta altruistic intention.
And without having knowledge or training in the cultivation of renunciation, one will not be able to cultivate the bodhicitta altruistic intention. So therefore, renunciation is also important. And after having developed the renunciation, should should should train or cultivate the cultivate the altruistic intention and which is to attain enlightenment for the sake of motherly sentient beings. And such a a mind or a motivation which should be generated in every beginning of the beginning of one’s practices now. And briefly speaking, then first one should see how one one oneself goes through the suffering of cyclic existence.
And by knowing this, then see the the entire sentient beings as the same as oneself, wishing happiness which they don’t have and do not want suffering but they suffers. So in order to free those motherly sentient beings from the suffering of cyclic existence, from sufferings, I should here do a short meditation that is to attain enlightenment for the sake of entire for the sake of motherly sentient beings. So since on such motivate on such mind of altruistic intention, we shall do a short meditation. The great master Chojey, a Tibetan word which is Atisha’s title. Atisha, has stated that the Buddha, Lama, and Sangha are the protector for those who those seeking liberation.
And, yes, those the the Buddha, Dharma, and Sangha are the ultimate refuge for for those who seek liberation. And and so it is it is very important to take refuge. But before before going into refuge, it is also more important to recognize what are the refuge. And if one practices does the practice of meditation, making offerings, so forth, and without a refuge or without taking refuge, then the result of those actions will be a positive, will be a happiness. But but but but such practices will not become a practice of will become won’t become a Buddhist practice because there is no refuge.
So as for the refuge, the the three three refuge, which are the Buddha, Dharma, and the Sangha. And in terms for the Buddha, now in reality, the the the first refuge is Buddha. This the only only the Buddhas are the the first refuge, which is the first refuge, which is Buddha itself. And and now speaking of this, then so somebody who has the qualities of the Buddha should be the first refuge. And in terms of Sūtrayāna or so or in terms of sutras, then one should have the should have the recognition for those those who are teaching well, teaches you the spiritual path or spiritual teacherss, briefly speaking, then all of one’s masters should recognize as a Buddha.
And and and if we go more detail through the higher trainings, particularly in the tantric teachings, then all the set the teachings set forth once the master or gurus are are the emanations of the Buddhas, which means they are one should see them as a Buddha. So whAt this stage, what happens is there are many people when they take refuge, Buddha, Dharma, and Sangha, and they think when they say go refuge and Buddha, they only they just think that are that the Buddha is only Buddha Śākyamūni. But it is not. They because it is not. Because they are the millions of numberless Buddhas.
They’re people, like beings have attained Buddhahood and become Buddha. So the the the Buddha would be will be numberless. Therefore, it’s not only Lord Buddha Śākyamūni. So in generally, there’s on the Buddha Śākyamūni who came in the aspects of emanation. Has come so for the emanation on body or emanation.
Yep. Buddha that come into this world and and and set forth the teachings and benefited sentient beings. But but in general but in reality, even within this world, the in this earth, you know, there have been numbers of Buddhas. So so therefore, when you take refuge in saying take refuge in Buddhists, don’t don’t just think it’s only Buddha Śākyamūni. There are numbers of Buddhists, and and and you’re taking refuge in all the Buddhas.
So as for if we expand it more or wider sense, then the core of there’s a refuge called the the the causal refuge and the resultant refuge. So what it means is the causal refuge is like taking refuge in the other Buddhas like Buddha Śākyamūni and these numbers of Buddhas been passed through. Those are the causal refuge. And the resultant refuge is like the one the the the within oneself that is the we have the Buddha nature and and and and once the the the consciousness, subtle consciousness, finally enters into clear light and finally attained enlightened, become Buddha. So that that is the resultant Buddha.
Can you yeah? Result resultant refuge. And and for the second refuge, which is the the Dharma, Buddha, the Dharma. And as for the Dharma, the actual Dharma is so called are are the two the final final two truths which are the true cessation and the true path. Those those two are the ultimate or the actual the refuge Dharma refuge and which which are only available within the the the within the supreme beings, which means person, the practitioners who have attained the path of seeing in the Mahāyāna path.
So at this stage, in we don’t we take refuge, but we don’t have refuge within ourselves because the the first refuge, which is Buddha, which we are not at the moment, and and then second and the the the actual refuge is the the true cessation and the true path. And those are the qualities only available within the person, the practitioner of the the the path of seeing. And then and as for the third refuge, which is the refuge in the on the Sangha, the spiritual community, and and we don’t have that as well because the actual spiritual community or Sangha is the person who have attain enlightenment path of seeing that any of the path of seeing according to the Mahāyāna path, the solitary realizer path, and finally at least the person the practitioner has attained the path of seeing of the various schools. So so so above those level, the path of seeing, and then and then the the practitioners are called the the the Sangha, the spiritual community. So therefore, speaking of this, and at this stage, the none of the refuge is within oneself or we don’t have any of of those refuge.
But what what we need to do here is now, at this stage, we need to practice in order to make refuge available within oneself. So therefore, and then So therefore, we should take refuge in Buddha, which is the entire Buddha and also the spiritual teacher, one’s teacher who who who becomes a cause for a cause to generate the refuge within oneself through his teach his or her teachings. So therefore therefore, when we take refuge, this is how we go. We take refuge in all the Buddhas, including one’s own spiritual teacher. So therefore, reason why what reason why we need to see our spiritual teacher as a a Buddha is because because at this stage we are we are not fortunate enough to see the royal Buddha because there have been numbers of Buddhas came into this world as well as still it is a valuable Buddha within this world, but because of our lack of fortune that we we can’t see them.
So so so so the see them. So therefore, this one should see the spiritual teacher as a Buddha because because yes. Yeah. By seeing them as a representation or emanation of the Buddha through this, through his kindness or her kindness of teachings, we attained those refuge within oneself. So therefore, what at this stage, we are quite fortunate to see his holiness to Dalai Lama, as the actual Dalai Lama in front of us.
And so he is a Buddha, and we can’t because he’s the emanation of of of our Avalokiteśvara, Chenrezig. And and so so we can actually this is called the lord Buddha sorry. The His Holiness Dalai Lama as a a Buddha Buddha Śākyamūni because because because Buddha the Chenrezig is the emanation of the Buddha Śākyamūni’s great compassion, and this is how and great Buddha’s Lord Buddha Śākyamūni’s great compassion and emanation of it is our and and Dalai Lama. His Holiness Dalai Lama is the emanation of of of Chenrezig. So it see the connections, like, indirectly, the Buddha and the His Holiness, it’s he himself is also the the Buddha, Buddha.
So therefore, you know, we can take the His Holiness the Dalai Lama as our one spiritual teacher because we receive teachings from him. Therefore so when you take refuge in Buddha, the seeking refuge or protections from the his Buddha, His Holiness the Dalai Lama, and the rest of the Buddhas. So therefore, as as as we said that we are not fortunate enough At this stage to see the actual Buddha. And and and and and but even even if even if we are fortunate enough to see the the Buddha, they they can’t do much more than what our spiritual teacher does to us. So even even one is fortunate enough to see Buddha, they all they can do is help you through or by giving teachings like the way one spiritual teacher does, because without that they can’t without yes, yes, so accept accept teachings they can’t do much.
There is the yeah, it’s stated in the teachings or a text saying that the the Buddhas, they don’t wash our negativities with the water, and they can’t pick the the sufferings of the of the being with their hands, and can’t transfer their realization. And they can’t transfer their realization to the sentient beings. But but they’re free sentient beings through through giving teachings or or yep. Yep. Yep.
Yep. So they they free those sentient beings through giving teachings. Yeah. This is the one. I’m just recalling my words here.
So this is how the Buddha has set forth. So all I can do is give you the clear teachings to free you or sentient beings from samsaric existence or from sufferings. Except for that, I can’t do much. I can’t wash your negativities and so forth with water and just we have said before here. Yeah.
It may have happened to you people, but I used to think that way when I was little thinking that if I can see the actual real Buddha, probably through their blessings so they can do something that I can attain enlightenment or free myself from the Samsāra very quickly. I used to think that way. So maybe you do as well. And and so therefore, there are numbers of spiritual quotations who set forth that one’s spiritual teachers are the the the the Buddha. Because the reason why there is is because the Buddha has set forth Buddha has set forth many, many times in many teachings, saying that in the future, I will come in the aspects of spiritual teachers and help sentient beings.
And the many of the Tibetan masters, they used to demonstrate this example saying that the the Buddhas are are like a sun, and the spiritual teacher is like a like a the lens or the magnifying glass, isn’t it? And and then so with no matter how sun is there, without the the lens or spectacles, they can’t it can’t produce the fire. So showing it to the sun comes and burns the paper. This is how the Buddhas are the suns and spiritual teachers, the lenses, and the fire comes. So this this example used to be demonstrated by great Tibetan masters.
No. No. No. So therefore, we are quite fortunate to have spiritual teachers who is the yep. emanations of the Buddhas.
So it’s same for the second refuge, which is the Dharma. And at this stage, we don’t have we have not cultivated or developed the actual Dharma, which is the true cessation, in the path. And because in order to have the actual actual Dharma refuge, one has to attain to the path of seeing. That means one has to realize emptiness, not just realize emptiness, one has to see the emptiness. You call it, like, empty directly.
So so so therefore, at this stage, we don’t have the actual Dharma refuge, but we have the we have the the recognition for those teachings of the spiritual teachers or or or the Dharma, second refuge. So the example of training of training in the three yeah, three trainings. So three trainings which which are called the training of ethical disciplines, the training of concentration, and training of wisdom. So those the the the teachings are the representation of this of of of of this of the second refuge, the Dharma refuge, and and even and and all the teachings given by one spiritual master or a teacher that that the advice of the masters and practices which is shown by the spiritual teacher, which is practice what to be abandoned and what things to be cultivated, so forth, but doing so, and and those are and see and there are those teachings are the representations of of of of the Dharma, and one can actually see that by take undertaking the advice or the teachings of the master and then and what and any non virtuous come into cessation to which one have attained within oneself is see them as the the the second refuge, which is Dharma.
So which means the the for example, like cessation through one’s practices, cessation cessation of of of of attachment, which means one overcome the attachment, that’s the real result of practicing the the the the advice or undertaking the teachings of the master. So seeing that attainment as is the Dharma refuge. So this is how and for so those teachings of the great masters are are are actually helping us. So so and now to the third refuge, which is the Sangha, spiritual community. So actual spiritual community or a Sangha is is the practitioner who has realized emptiness directly, which just means they have attained the path of seeing.
Even though we don’t have those spiritual community, but one should one should see one should have recognition of, one’s spiritual friends as a spiritual community or as a third refuge, the Sangha refuge, because because because with because they are the one which companies you or assist you through through practicing of cultivating the positive actions and and and and helping you to overcome the non virtuous actions. So this is how the the refuge protects ones because the the first refuge, the Buddha refuge, they give teachings and and and through giving teachings they protect us. And the actual the refuge is is the Dharma refuge because by undertaking or practicing the Dharma oneself, then it it it it helps one to overcome the sufferings and so forth. So and and the the how the the Sangha commune the Sangha refuge protects is is by assisting you or accompanying you with helping you with the with the practices. So this is how the refuge protects ones.
So at this stage, we don’t have the actual refuge within us, but we have the representation or or the the the the yeah. The representation or the So yeah, we don’t have the actual refuge within us, but we have the representation of the refuge, which we those can perform the actions of the actual refuge. Got it. So this is how we practice both our spiritual teachers give the teachings, and we practice the teachings, and our spiritual friends accompany us to practice. And through such practice we cultivate numbers of virtuous karma or actions, and those virtuous actions free or help us from the sufferings.
So so in briefly speaking, then all the the refuge comes from the Buddhist. So at this stage, what happens is that the representations of the Buddha, Dharma, and Sangha are the the refuge for us because it they they are alike. So one is one is going through the great starvation and very close to die, you know, because of the starvation. And and at that moment, who helps us? So we are the the those the representations of the Buddha, Lama, and Sangha are the are the help at this stage.
Not no.