Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 93-minute talk, Geshe Pema Tsering opens by correcting a common misunderstanding: taking refuge in “the Buddha” does not mean Śākyamūni alone — there are numberless Buddhas — and the actual Dharma and Sangha refuges (true cessation, true path, direct realization of emptiness) do not yet exist within practitioners at ordinary levels. He builds a practical framework for working with representations instead: the spiritual teacher as Buddha, the teacher’s instructions as Dharma, spiritual friends as Sangha. Three scopes of refuge are then laid out — small (seeking better rebirth), middling (liberation from saṃsāra), and great/Mahāyāna (enlightenment for all beings) — alongside the distinction between refuge of body, speech, and mind. The quality of trust required is illustrated by the image of a young child instinctively running to a parent for protection. A brief Q&A closes by distinguishing lay vows from the refuge precepts to be covered in a following session.
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File: Understanding taking refuge.mp3
UUID: 91819a50-ddd8-4fba-9a90-3a47d4367e98
Teacher: Geshe Pema Tsering
Collection: Understanding Taking Refuge (Geshe Pema Tsering)
Date: 2005 (exact day not recorded)
Recorded at: Buddha House Adelaide
Duration: 93.3 minutes
Words: ~6,255
Chöying has stated that do not commit any non virtuous and cultivate the virtuous actions in 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, you should keep this in one’s mind. So, therefore, you should not cultivate any non virtuous actions and cultivate 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 subduing one’s mind or controlling one’s mind, and that is the Buddhist the practices or the teachings of Buddha. Right. So, therefore oh, so, therefore, one should examine one’s mind in all the time. And and and if the the the affliction, the deluded mind or negative thoughts are coming into one’s mind, attachment, hatred, anger, and so forth.
So whenever such things happens, one should straight away abandon such thought and and generate the positive thoughts. And if the if if if mind produces only positive actions or positive thoughts, then one should 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 suffering in this cyclic existence. And by knowing this, it will help one to cultivate a altruistic intention, that is to attain enlightenment for the sake of those motherly sentient beings. Got it. Got Got it. So, therefore, in all the 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 and after having developed the renunciation, then should should should train or cultivate the cultivate the altruistic intention, which is to attain enlightenment for the sake of motherly sentient beings. And such an amount or motivation should which which should be which be generated in every beginning of the one’s practices now. And briefly speaking, then the 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 being 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 of our sufferings, I shall 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 Chöje Atisha. Tibetan word, which is Atisha.
Atisha, has stated that the Buddha, Lama, and Sangha are the protector for those who those seeking liberation. And, yes, those the the Buddhadharma 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 such practices will not become practice of will become won’t become a Buddhist practice because there is no refuge.
So as for the refuge, there are three refuge, which are the Buddha, Dharma and the Sangha. And in terms for the Buddha, now in reality, the the the first refuge, Buddha, they should 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 rec those who are teaching teaches you the spiritual path or spiritual teachings. 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, but particularly in the tantric teachings, then all the set the teachings set for the ones the master or gurus are are the emanations of the Buddhas, which means they are one should see them as a Buddha. 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 in Buddha, they own they just think that, oh, that the the Buddha is only Buddha Śākyamūni. But it is not. They because it is not. Because they are the millions of numberless Buddhas.
There are people that beings have attained Buddhahood and become Buddha. So the Buddha will be numberless. Therefore, it’s not only Lord Buddha Śākyamūni. So in general, there’s on the Buddha Śākyamūni who came in the aspects of emanation. Has come and so called 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 yeah. 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 Buddhas, don’t don’t just think it’s only Buddha Śākyamūni.
There are numbers of Buddhas, and you’re taking refuge in all in all the Buddhas. So as per if we expand it more or wider sense, then the core of this refuge called the the the causal refuge and the resulting refuge. So what it means is the causal refuge are is is like taking refuge in the other Buddhas, like Buddha Śākyamūni, these numbers of Buddhas been passed through. Those are the causal refuge. And the result in the refuge is like the one the the the within oneself, that is the we have the Buddha nature.
And and and once the the the consciousness, subtle consciousness, you finally, enters into the the clear that clear light and finally attempt enlightened, become Buddha, So that is the resultant Buddha. Resultant refuge. And for the second refuge, which is the Dharma, Buddha, the Dharma. And as for the Dharma, the actual Dharma is so called 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, we don’t we take refuge, but we don’t have refuge within ourselves because the first refuge, which is Buddha, which we are not at the moment and then second and the actual refuge is the the the the true cessation and the true path. And those are the qualities only available within the person, the practitioner of the the the the path of seeing. And then and as for the third refuge, which is the refuge in on the Sangha, the spiritual community, and and and we don’t have that as well because the actual spiritual community or the the Sangha is the person who have attain enlightenment path of seeing that any of the path seeing according to the Mahāyāna path, Solitary Realizer path. And finally, at least the practitioner has attained the path of seeing of the Hearer schools. So above those levels, the path of seeing and then the practitioners are called the spiritual community level.
So therefore, speaking of this, at this stage, we are the none of the refuge is within oneself or we don’t have any of those refuge. But 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 spiritual teacher, one’s teacher who who who becomes the cause for 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 the Buddhas, including one’s own spiritual teacher.
Spiritual teacher as a a Buddha is because because at this stage, we are we are not fortunate enough to see the real 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 yeah. By seeing them as representation or emanation of the Buddha through this, through his kindness or her kindness of teachings, we attained those refuge within oneself, So therefore, 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 call the lord Buddha sorry. The his honest Dalai Lama as a as 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 Avalokiteśvara and Dalai Lama. His Holiness Dalai Lama is the emanation of the Chenrezig.
So see the connections, like indirectly, and His Holiness. It’s he himself is also the the Buddha, Buddha. So therefore, you know, we can take the his honest 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’ level. So therefore, as we said that we are not fortunate enough at this stage to see the actual Buddha.
And and but even even if even if we are fortunate enough to see 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, 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 yeah. So accept teachings, they can’t do much. It’s stated in the teachings or the text saying that 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 And they can’t transfer their realization to the sentient beings.
But but they 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. Yeah. 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 Sati 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. 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 Buddha, probably through their blessings, they can do something that I can attain enlightenment or free self from the saṃsāra very quickly. I used to think that way.
So maybe you do as well. And and therefore, there are numbers of spiritual quotation 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 teaching and helping human beings. And the many of the Tibetan masters, they used to demonstrate this example saying that the the Buddhas are are like a son, and the spiritual teacher is like a like a the lenses or the spectacles, isn’t it? And and then so with no matter how sun is there, without the the lens or spectacles, you can’t produce the fire.
So showing it the sun comes and burns the paper. This is how the Buddhas are like suns and spiritual teachers, the lenses and the fire comes. So this this example used to be demonstrated by great Tibetan masters. So therefore, we are quite fortunate to have spiritual teachers who is the yep. The emanations of the Buddhist.
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 actual the Dharma, which is the true cessation in the path. And because in order to have the actual Dharma refuge, one has to attain those paths 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 therefore, at this stage, we don’t have the actual Dharma refuge. But we have the recognition for those teachings of the spiritual spiritual teachers or the Dharma, second refuge. So the example, like training of training in the three yeah, three trainings. So three trainings, are called the training of ethical discipline, the training of concentration, and training of wisdom. So those, the teachings are the representation of the second refuge, the Dharma refuge, and all the teachings given by one spiritual master or teacher, the advice of the masters and practices which are shown by the spiritual teacher, which is practice what to be abandoned and what things to be cultivated and so forth, by Those teachings are the representations of the Dharma and one can actually see that by undertaking the advice or the teachings of the master and any non virtues come into cessation to which one has attained within oneself is to see them as the second which means, for example, cessation through one’s practices, cessation of attachment, which means one overcome the attachment.
That’s the real result of practicing the advice or undertaking the teachings of the master. So seeing that attainment as the Dharma refuge. So this is how and for so those teachings of the great masters are actually helping us. So and now to the third refuge, which is the Sangha, spiritual community. So actual spiritual community or Sangha is the practitioner who has realized emptiness directly, which means they have attained a path of seeing.
Even though we don’t have those spiritual community, but one should have recognition, one’s spiritual friends as a spiritual community or as a third refuge, the Sangha refuge, because they are the one which accompanies you or assist you through practicing of cultivating the positive actions and helping you to overcome the non virtuous actions. So this is how the the refuge protects ones because the first refuge, the Buddha refuge, they give the teachings. Through giving teachings, protect us. And the actual refuge is the Dharma refuge because by undertaking or practicing the Dharma oneself, then it helps one to overcome the sufferings and so forth. And how the Sangha refuge protects is by assisting you or accompanying you with helping you 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 stepping board. Yes. So yes, 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 the actual refuge.
So this is how we practice. 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 of virtuous karma or actions, and those virtuous actions free or help us from the the sufferings. So so in briefly speaking, then all the refuge comes from the Buddhist.
So at this stage, what happens is that the representations of the Buddha, Dharma, 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 like the the those the representation of the Buddha, Lama, and Sangha are the are the help at this stage. So, therefore, when we take refuge in Buddha, Dharma, and Sangha, and then to take refuge in one’s teacher, and one should not think that they’re just ordinary person like oneself, but see them as a real Buddha.
And by doing so, then one receives the the the the the the the protections from the the the Buddhas. And then and then and and see those the teachings of the spiritual teachers are the deeds of the Buddha itself and and practice them and their help. Practice. And for the spiritual friends, see them as a real supreme actual Sangha community community or spiritual friends. And and and by doing so, one, yeah, see them as supreme beings and should not see as an ordinary being as and by doing so, one receives the blessings or or protections from the actual refuge.
So now now in terms of taking refuge, which is protections, and and yeah. Protect refuge and coming from the the teachings, studies, then there comes the two two refuge, which is the refuge. Refuge or we say seek protection, actually. And there are two types. It’s called the temporal refuge or protection and ultimate refuge and ultimate protection or refuge.
So there are two ways and different texts or philosophical texts. Some say the temporal protection or refuge and the ultimate refuge or the protection. And some says the conventional refuge and the ultimate refuge. So whatever it is, the temporal refuge and the conventional refuge are the synonyms are same and ultimate refuge is the ultimate refuge. So when we say the ultimate refuge, ultimate refuge are on the actual Buddha’s actual refuge that that it has to be the Buddha itself, Buddha itself and the teachings of the Buddha.
And and the spiritual community itself is the the person who have realized the emptiness directly, so that becomes only Buddhas. Larry? And the temporal refuge or conventional refuge are those bodhisattvas of the ten ground who have not attained enlightenment and and those the practitioners of the the the not the five paths of the Solitary Realizers and Hearers and even for the ordinary persons. So those are called the temporal refuge, said earlier, there’s also called the causal refuge and the resultant refuge. Causal refuge are those the persons who give teachings and their qualities or their teachings, the person itself, their teachings, those are called the causal refuge.
And it can be an ordinary person as well. Ultimate refuge, ultimate ultimate causal refuge should be the Buddha itself. Itself. So and as and for the resultant refuge, it’s has two as well. The temporal resultant refuge and the ultimate resultant refuge.
So the temporal resultant refuge are like the practices of three trainings. One’s practices and so forth are the temporal refuge. And at the very final stage when one actually attain enlightenment or become Buddha and that is becomes the ultimate result and refuge. Present spiritual community are the temporal refuge of Sangha. And at the end, final at the end, when they become a Buddha, they become the actual or ultimate Sangha refuge.
So, those are the objects of refuge. So now we should we we take refuge in Buddhadharma and Sangha. And how one take refuge, how one goes into refuge. And the the the should should should take refuge in Buddha as seeing Buddha as the spiritual teacher who shows us the path and the teachings they’ve given taught by the Buddhists or the actual refuge with the Sangha and Dharma refuge. And the spiritual community who undertakes or company want to undertake the teachings or practices taught by the the the teachers or the Buddhists are are the the third refuge, the Sangha refuge.
And now we take refuge in in Buddhadharma, in Sangha, which means taking refuge in Buddhadharma and Sangha means seeking protections or help. And where we need to be protected is from the sufferings of the lower rebirth, sufferings of the cyclic existence and protection from so called the obscuration towards omniscient, which means practitioners of the Mahāyāna practitioners who are entered the Mahāyāna parts, they have a fear or the sufferings of which is suffering, which is called obscuration towards omniscient. So in order to take help or seek protection from need to yeah, to from those sufferings of lower rebirth’s cyclic existence and the sufferings of the obscuration towards the omniscient. So in order to in order to seek help to free from those sufferings, first one needs to recognize those sufferings beforehand. And for the suffering of lower rebirth, it’s quite easy for us to see or recognize because we can actually see that they’re going through the sufferings of suffering.
And most difficult is to see the sufferings of cyclic existence. And before seeking refuge from Buddhadharma and Sangha to protect oneself from the suffering of cyclic existence, it’s very important one to recognize or acknowledge the sufferings of the cyclic existence. And if one is not careful enough, then one, there is a danger of oneself asking for Buddhas or or the refuge to give the suffering to oneself, which means is, for example, some some people might seek refuge in Buddhadharma and Sangha to protect oneself and have the prosperous life and so forth and all the wealth and so forth. By saying this, then one is actually asking the sufferings. We’re saying, may I have the enjoyments and good wealth and so forth in this present life.
So actually, those wealth and self enjoyments of this life in which you are seeking is also the suffering. Did you get the point? Thank you. Because all these enjoyments of this this existence or the present life, in reality, but they are a nature of suffering. But what happens is we, because of our lack of understanding, we can’t recognize or see them as a suffering.
And sometimes what happens, we know that they are by nature those enjoyments of the existence are suffering and we know that we read text or we receive teaching so forth they understand they are suffering they are suffering but we still cultivate those. It is very hard to see those enjoyments or happiness of the Sahibi existence as a suffering and that’s the difficult point where we people can’t see them as a suffering. So when we say attain arhat or liberation, so the actual arhat or the liberation, which means where one one one is seeking or wishing to be liberated from those happiness of the side of the existence. So by seeking refuge in Buddhadharma and Sangha, by saying that as far as one is in the samsaric existence, one only undergoes through the sufferings. Therefore, the seeking protection from a refuge from the Buddha, Dharma, and Sangha in order to in order to free oneself from the samsaric existence, and such refuge will become the refuge of middling scope.
And as for the refuge, they are called the three ways of refuge. So for the refuge of body, speech, mind. And saying that seeking protections from Buddha, Dhamma, and Sangha from the suffering of cyclic existence through rebirth and so forth. And with such refuge, one does the prostrations and so forth. Those are the refuge, the from body, body refuge, like prostrations, so forth.
And then with such protection and reciting prayers and reading texts and so forth are the speech refuge. And then the the mind is inside oneself and actually take refuge single pointedly, you know, ultimately, go refuge in the Buddha, Dharma, and Sangha is the mind’s refuge. And in terms of this, the mind is the most important because the speech and the actions for the body, those actions are influenced by the mind. So if one has a proper refuge in mind, mentally one has huge refuge, then the second the first two, the speech and the body, will automatically come. So and then in terms of the practices, they are also called the three refuge, another three refuge, which are the refuge of the person, the middling scope small scope, middling scope and the great scope.
And the refuge of the small scope is that one develops the fear towards the sufferings of the lower rebirth and to going into refuge in Buddhadharma and Sangha, seek asking or seeking help to protect one from the sufferings of the lower rebirth and have the attainment of high rebirths like gods and the humans and so forth. Such refuge is called the refuge of small scope. So the small scope refuge is become like one is cultivating a saṃsāra or a cyclic existence because one is only seeking refuge or help to free only from the sufferings of the lower rebirth. That means we should have higher rebirth. That means that one is still want to be in a cyclic existence or in saṃsāra.
And then And the middling scope refuge, which we have said earlier, that one develops a fear towards the sufferings of the cyclic existence and seeking protection from the suffering, Yeah, be seeking help from the refuge object, to help one from the sufferings of the cyclic existence that is middling refuge of middling scope. And speaking of all this refuge, some it there could be a danger that our refuge may not even become a refuge of small scope itself. So and for the best, it is one should try to develop a refuge of this great scope, which is the Mahāyāna refuge. And in terms of Mahāyāna refuge, there are many levels that for the best, it is good to seek refuge from Buddhadharma and Sangha in order to help yeah. Seeking help from Buddhadharma and Sangha to help both oneself and other to reach the enlightenment or become Buddha.
So even if one fails to do We are asking them protection from entire sufferings and bring to the Buddhahood. And even if one fails that, it is connected that one can seek that refuge in Buddhadharma and Sangha to let oneself attain enlightenment in order to help sentient beings. And for the least, should see that they’re seeking protection from Buddha, Dhamma, and Sangha to at least free oneself and sentient beings from the suffering of the cyclic existence and bring them to let them have the happiness of nirvana or, yeah, nirvana or arhathood. So briefly speaking, then the Mahāyāna refuge or the refuge of the great scope is that seeking protections, help from Buddha, Lama and Sangha And and, yeah, their help their help to free both oneself and entire sentient beings free from entire sufferings. That is the attaining enlightenment.
So the the the the the definition of the refuge is that having fully have the the the faith and devotion in Buddha, Dhamma, and Sangha, the refuge. And and yeah. And and asking seeking help from them to to yeah. Seeking help from Buddha, Dharma and Sangha to be free from any of the sufferings is called is the refuge, the definition of refuge. So having trust or or devotion and the faith in Buddhadharma and Sangha and that and and and seeking help from them.
When we say what sort of the trust or faith which we need, require is, for example, like a kid who is about, say, four, five or six, who can walk and so yeah, four, five or six and happened to be an entire parents there and then they’re playing in the ground. And some the other boy is going to come or come to fight or so forth, the kid will no matter what happens, the kid will first screen the names of the parent and run towards the parent, which they have a full trust or a faith that they will help. So this sort of refuge with our faith, which we need to have in the refuge of Buddhadharma and Sangha. Because is so true because at the very the little kid when they’re playing and they have they have a fear like somebody the bigger is going to beat him or her or some fear coming. And to have a fear towards whatever is coming, they do not wish that suffering and need a help to be free from those suffering and all they have a faith in parent that they have been looking after the kids for a long time, and they will be nice and so forth.
This is how they have fully trust and run towards the parent. And then the kids will grow up and up and they have more and more thoughts coming coming in their brain and and then then keeping distance from the parents and for the worst, you know, they don’t listen at all and they don’t even bother. And then at this stage, you know, are sort of like in a forties or age twenty four, twenty five, and there’s a song in Tibetan, you know, I’m twenty five, so cool, blah blah blah, and thinking, growing up, you know, I don’t need to depend on my parents and so forth. I’m capable. I can look after myself and so forth.
So we are sort of like this, at this stage saying, well, I’m perfectly alright. I don’t need help from both the Dhamma and Sanga. I can handle myself and so forth. No. This is how it happens because kids kids go grown up, and then they’re saying they’re alright and so forth.
They don’t listen, and I can look after myself and so forth. And then because they have that such thought and so forth, and then they don’t really trust the parents and so forth, and then it has the distance forms, and then parent will also not keep distance from their kids or their child, and then they grow up and far far far. And at the worst, at the end, they won’t it happens. There’s no communication or no connection at all between the parent and the kid child. And then at the end, the parents will think started just don’t bother about the child at all.
And they don’t listen and so forth, and they don’t care, and then they just at the end, they will just give up with their kid child, you know, who is not got not listening on anything. So you give up from parent side as well. Well, the refuge, Buddha, Dharma, and Sangha are not like that. No matter how far distance you do, don’t listen to opposite things, Buddha says so forth, but they never feel distance for you. They have a great compassion and love for entire sentient beings.
They care for you. They’re always watching and thinking which is the best way to help. And they’re just looking for a moment regardless of whatever you’re doing. The fall is on your side because you’re not converting or going through the direction and going through doing opposite all the time. But this is how we go through the sufferings because it’s our fall and we don’t do what they said.
They always have love and compassion, great compassion and want to help all the time no matter what you do, but it’s entirely our fault. So therefore, it is one should take refuge with the with the hundred percent the faith and trust in Buddha, Lama, and Sangha. And and and and due to this, then they have great compassion in all the time. And by such such devotion, faith, and conviction and wouldn’t take refuge, and one receives the the blessings of the the refuge. So just taking refuge and fully trust in Buddhism and Sangha by willingly accepting that whatever it happens, either happiness or suffering and so forth.
And all the time, I seek help and refuge in Buddhadharma and Sangha. And the motive is to attain enlightenment for the sake of motherly sentient beings, so to help them and going and leaving everything up to them. Doing such refuge, then we our practice of refuge become a proper or pure refuge. And as a result of those, we will receive the benefits of the refuge. And we taking refuge, we receive the pure refuge.
We receive the benefits of the taking refuge. And as I stated in the sutras or in the text, say that if the the merit one can earn or cultivate from taking refuge is a form, then the entire three thousand world systems or universe is small for that merit. It is like that it is impossible to measure the water of the ocean The excuse me, the it is impossible to measure the ocean water with one’s hand, you know, like scooping with the hand.
It’s impossible to measure the water of the ocean, and that is the benefit of taking refuge once. So we’ll stop here. That concludes the refuge part. Take a couple of questions, if you have. Yeah.
It’s true because they are the five vows, for lay vows. And they’re saying that that the lay practitioner with the one or two or three or four or fully lay practitioners, there is a version like that, which is out of the five, some make pledge of taking one vow out of five, but some take two, and some take it depends on numbers, how much it takes, so it’s entirely up to them. And there are five vows, which are the killing, stealing, lying, the intoxicants, and the sexual misconduct. Misconduct. So those are the five vows.
And what was your question? I I mean, depending on thought they were Yeah. And so, yeah, those are the five vows. And And to taking entire five vows is yep. I just repeat, killing, stealing, lying, intoxicant, and sexual misconduct.
Partaking these are called the fully what’s it called? Upāsaka means lay practitioner and on additional to that and there is also one additional one This actually completely or like a fully lay practitioner taking a vow, which means instead of sexual misconduct, if one takes celibacy, then it becomes the the like utmost lay vows. Celibacy vows. Yeah. It’s kind of like these instead of sexual misconduct the sexual conduct.
And what was this? I thought there were actually more vows in that. Similar to not not befriending nonvirtuous people and things like that, sort of more of the virtuous side of life. And I was just wondering if if they’re all equal. Okay.
Yeah. And that’s coming from the real refuge part, not from the lay vows part. Yeah. Comes to So those are the so the refuge, preceptor refuge advice, which we said had nothing to do with the lay vows. So now what happens is in terms of those the refuge advice, after taking the refuge, then it comes goes into details and the explanation will come after what is to be done, what is to be avoided after taking refuge will come.
These are the advice of the refuge. Comes on Sunday. So by So the vows, the difference The difference between is those are by taking refuge and then those are the refuge precepts or refuge advice. And by undertaking all those, then there is nothing to do with transgression. There’s nothing to do with transgression, but there is a negativity or non virtuous one cultivates.
Whereas taking a vows like a five any of those five vows, one make a pledge to guide such and such actions, and the one commited it, then it becomes a transgression of the vows.