Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Using Tibetan refugees fleeing to India in 1959 as a vivid anchor for what taking refuge really means, Khensur Rinpoche devotes this 97-minute Lamrim session to the Triple Gem and bodhicitta. He explains the meanings behind the words Buddha, Dharma, and Sangha, then lays out three reasons why the Three Jewels — unlike two people both stuck in mud — can free us from suffering: they have overcome all faults, possess the skill to help, and hold equal compassion for every being without exception. A doctor-and-medicine analogy shows why refuge only works when we seek it out. Rinpoche then lists eight advantages of taking refuge before turning to bodhicitta: unpacking the refuge-prayer lines, using a family-responsibility analogy to illustrate why a bodhisattva’s small act yields immense merit, and guiding a visualization where rays from a guru-Buddha bring all beings to enlightenment. The session closes with a Q&A on the Tibetan term for bodhicitta.
File metadata (for organising)
File: 07 LR 1998 09 08.mp3
UUID: 53ac1e0e-b11d-42d1-9a54-7d65279d2132
Teacher: Khensur Rinpoche
Collection: Lam Rim (Khensur Rinpoche)
Date: 1998-09-08
Recorded at: Buddha House Adelaide
Duration: 97.3 minutes
Words: ~5,793
So we were dealing with the six six preparatory practices. And within the six, we have completed or finished two. The first two, which is setting up representation of enlightened body, speech and mind. You know, after cleaning your place of practice and surroundings. And second is acquiring offerings without deceit and setting them up beautifully.
And we were we haven’t and we haven’t finished with the third one. So so we have generated a bodhicitta or enlightened mind and first when we do the teaching, so when we practice the Dharma, first we go for refuge and then generate the altruism. No. So, when Buddhist when they first practiced the teaching or first practiced the Dharma, they start from the refuge prayers and which is until the enlightenment, I go for refuge. I take refuge in Buddha, Dharma and Sangha.
So these are are that this is the refuge prayers now. So, when you when we take go for refuge and the the place where we go our our where we go for refuge is the Buddha. And Buddha is a Sanskrit word for Śākyamūni Buddha. In Tibetan it’s called Sangye.
And Sang which means purified of all the negative or unwholesome, and Gye means expanded or gained all the good qualities. And and and then the and then the Dharma. The Dharma is means a Buddha taught the Dharma and Buddha after gaining all the good qualities and abandoned all the unwholesome or negative actions, and, but at the time at the time he abandoned all the negative actions and acquired all the good qualities, then he became or he become to know the he become to know everything, like, I mean, what what what what brings unhappiness or what brings suffering for the sentient beings and what helps or what brings happiness for for the sentient beings or for the beings. So, by knowing that he teaches he teaches the Dharma that saying, this is what you should practice and this what you should abandon and giving advice or teachings to the sentient beings. So the teachings which which he taught is called the Dharma now.
So, when we take refuge, we take refuge in Buddhadharma and Sangha. So the first we say the Buddha is the Sanskrit word and Tibetan is the Sangye. And the Buddha is the one who has eliminated all the negative actions and gained all the good qualities. And then he is the one who shows who knows about the sentient beings, brings them unhappiness, which brings suffering for those people and which helps those people. And then he gave the teachings.
And the teaching he gave is called the Dharma. In Sanskrit it’s in Sanskrit it’s the word Dharma but in Tibetan called chu. So the teaching the Dharma is the one which eliminates the cause of suffering like disturbing emotions, hatred, desires, etc. So, the Dharma is so this is the Dharma. Dharma is the one which eliminates the cause of the suffering.
So, the finally, the dharma itself means this dharma which abandons the thing which we don’t want and which gives and which gives the thing like like happiness which we want. So, dharma itself is the one which, I mean, who help us to abandon all the which abandons all the sufferings which we don’t which everyone doesn’t wish and give the happiness, you know. So, Dharma is the one which stops all the sufferings and give the good qualities. For example, the Buddha Śākyamūni, when he first gave the teaching at Varanasi, he gave the teaching on the Four Noble Truths and the first two which is the suffering and the origin of suffering. These two is the thing which we things which to be stopped or abandoned.
And then second last last last two is these true cessation and the true path, which which are the things or the teachings to stop the two. So the first two is the thing which we have to abandon and the second one is the things to abandon the the the first two. No. I mean, say I say which one doesn’t matter. The Buddha Śākyamūni first gave the teaching of Four Noble Truths in Varanasi.
And the thing is that the Dharma is the one which stops all the negative actions and or which stops all the sufferings and which give happiness or brings all the good qualities for the sentient beings. So it this is why Buddha Śākyamūni first taught the Dharma, like Four Noble Truths in Varanasi, and among the first two is the true suffering suffering and the true origin of the suffering, which these are the first two of the Four Noble Truths, and these two are the things to abandon. And the second two is the to cessation. The third one is to cessation and the last is to power, which these two are the thing to thing to abandon, the first two. Do you understand?
No. Good. So, if we simplify that, like, the first two of the Four Noble Truths are things to be abandoned, which are things to abandon and related to the true cessation and the two parts are the thing or object to abandon those two. So means, and those the second two is called the Dharma. The third and the fourth one.
Okay? And so, finally, the Buddha, Dharma and Sangha, the Buddha is the one which taught us Dharma through his experience and advising us that this is the suffering which you don’t want and these are the negative actions and and you should abandon that and these are the qualities you should achieve or gain these qualities. And then, the Dharma is the one which actually abandons all the negativities and gives all the good qualities. And and the third one is the Sangha is called Sangha Sangha here means Sangha means Sangha is the one who meditates, who take the Buddha’s advice and practice all Dharma and meditate. It’s called a Sangha.
And actually, the Sangha itself is called Phagpa in Tibetan and Sangha and in Sanskrit, I think it’s ārya or something. Alright. But it’s called supreme being. So one who realizes who realise the emptiness, who directly perceive the emptiness or directly realise the emptiness is the person called supreme being who is the Dharma. Sorry, it is called as Sangha or Supreme Being.
Supreme Being. So, so these three, Buddha, Dharma and the Sangha is called the object of refuge. And it’s also called in Tibetan word which is called protector or guide. Means which protect us from the suffering which we don’t wish and give us the happiness we want. So these three are called the refuge object or we call it the protector, which clarifies, which help us to free ourselves from all the sufferings and give us the happiness which we want.
So, I mean, it is may it may be easier to understand through giving analogy or examples. Such is a stupid. Escaped you. Escaped you. No.
So, for example, during nineteen fifty nine, during the Chinese invasion, the Chinese government caused many problems and suffering for the Tibetan people during that 1959 invasion. So by the fear of suffering of that, will Tibetans escape to India? So, if we stay in stay in Tibet at that time, then we know that Chinese will bring or give us lots of suffering. So due to the fear of that suffering, we didn’t stay and escaped to India. So the reason why we escaped to India is that we were afraid of having that suffering.
So, for that, we like, we take refuge or we seek protection from India, and thinking that if we take protection from India then we don’t get that suffering which will cause by China. So and for that, we ask we seek protection from Indian government, India’s from Indian side. And it it was very kind from Indian government to agree to give their protection to for the Tibetans. And for that, we were able to escape to India and did not need to undergo being subjects of the Chinese government. And Yeah, for that reason then So, for so the so Indian Indian government or Indian is our protector or our refuge or for refuge which free us from the suffering of the Chinese government.
And some Tibetans, they do not recognize or they do not realize about the suffering which will, suffering which will cause from Chinese government. And those people who didn’t understand the suffering, they did not try to escape to India and they stayed in the motherland and later they, I mean, have to undergo through the sufferings now. And likewise, in this cyclic existence of saṃsāra, we are undergoing many sufferings through our ignorance or disturbing emotions, imprint lots of karma and through that we undergo through many sufferings. We have undergone through many sufferings and we still, we are undergoing through sufferings. And so, we and like sentient beings, not like animals or like hum like low low realms, like animal realms and hell realms, hungry ghosts, they undergo even more suffering than we do in this saṃsāra realm.
Even even for human beings, can suffering of human beings, we can see through the television seeing that they are starvation in Africa’s, etcetera. So, these are the suffering we sentient beings or the humans undergo. So, and for that one should really raise, I am sorry, generate or arose fear for suffering within oneself. Like for example, some people might think that I’m quite okay but one should really, feel a fear of suffering on this life or on next life. And for that one should seek, one should try to recognize the, recognize the faults of the suffering or the false negatives of the suffering and for that much and then seek to liberate or free try to free or liberate oneself from those sufferings.
When one feels fear for those suffering and generate or wish to free oneself from all free or liberate oneself from those suffering. And having generated such a thought then one should seek or search for a thing which search for refuge who can free us, free oneself from the suffering. And for that the Triple Gem, the Buddha, Dharma and the Sangha is the one who has the capability to free ourselves from those sufferings and or the Buddha, Dharma, Sangha has the capability to get rid of free also from suffering, from the root suffering and bring us to the liberation. So one should really generate conviction and faith to the Buddha, Dharma and Sangha which has a power or potential to free us free us from the suffering. And one may think how, in what way the Buddha, Dharma and Sangha can free us from suffering.
It is this way that the Buddha, Dharma and Sangha, they themselves are free from all these sufferings or free from all the fears, you know. So, Buddha, Dharma and Sangha has a capability to free us from all the suffering because they themselves are free free from all the negative quality of all the negatives or unwholesomes and they have gained all the good qualities. So due to that, they haven’t they they have a, power or potential to free our self. For example, if the two purse two people were downed or stuck in a mud, then they cannot help each other to free them or take out take them take them out from the mud. But if one is if one if if one is stuck or down in the mud and one is not in the mud, then the a person who is not in the mud can take take the person out or or, yeah, to take that person out of the mud.
It’s like that. So if one is if one has overcome all the unwholesomes achieve all the wholesomes, then they can help a person to free from all the sufferings. Yes. So, the Triple Gem, they are not just freedom, are not only freed themselves from the suffering or the fears, But they also have a skill to free sentient beings from the suffering because if so they have a skill to free them free sentient beings from the from all the sufferings, from the suffering. One has overcome all the wholesome and negative, all the sorry, abandoned all the unwholesome, but he or if or but if he or she hasn’t have a skill and hasn’t skill to free, then there is not much help or they cannot free other beings from suffering.
No. So Buddhadharma and Sangha, they are not like that. They are not just they also have an have a skill to free from free all sentient beings from these sufferings, you know. And not only that Buddha, Dharma and Sangha has a great compassion or have a equal great compassion for all the sentient beings, and they have the wish to free all sentient beings from the suffering and they have a compassion, great compassion or they have equal compassion for every sentient beings. Like a mother has a has a same love or compassion for all her child.
So, Buddhadharma and are not us. Oh. So, Buddhadam and Sangha are not like us. They have equal compassion for all the sentient beings and and wish or or they free all sentient beings from the suffering. And as for us, like we have, we have compassion or we have greater compassion for the people who are, who, who we are intimate or friendly with, persons who are our friends or relatives and we are and we want them we want to free them from sufferings and we do not care with the other person and let them suffer, that I’m a person who are not related or hasn’t got any connection with oneself.
So the Buddha, Dharma and Sangha are not like that the way we do. We want to free our dear ones and do not care for the person who hasn’t any relations with us. So, Buddha, Rama, Sangha never differentiate among sentient beings. They don’t I mean, they they don’t have any difference between the sentient beings. I mean, a person they bring whether per person help them or not.
And they they look equally and they save all all sentient beings from the suffering. Like us, for us, we try to save or help the person who help us and we do not help the person who didn’t, I mean, help one. So, Buddhadam and Sangha are not like us. So, Buddha, Dharma, we have those Buddha, Dharma and Sangha to save us or protect us from all these sufferings and also there is no doubt that Buddha, Dharma, Sangha, there is no doubt about the protection of Buddha, Dharma and Sangha. It’s entirely dependent on oneself.
If one really one really seek refuge from Buddha, Dharma and Sangha and have conviction or faith in Buddhadharma and Sangha that they have a potential, they have a capability to free us from suffering. And and by thinking that if we go refuge to them, that they will definitely help us. They have a potential to help us. And if we do not seek any protections or to or we do not go refuge in Buddhadharma and Sanghas, and then they cannot free us from all the suffering because it’s entirely depend on us. If we go for refuge, take refuge in Buddhadharma and Sangha, then there’s no doubt that they will help or free oneself from the suffering.
For for example, like the doctors, have studied like physiologists and some of that, they’re training and they become they have a wish to help sentient beings or they have a wish to they they have a wish to help others and for that they have trained in these physicians and then later they become a physician or a doctor and to and they have a wish to free help other people. For that, they have trained in trained on becoming a doctor and then they like, they await us in hospital with all the medicines and injections, etcetera. But if if we don’t go and if we don’t go for consultation or we don’t go to the doctor, then then we cannot, I mean, cure our sickness. There’s no use of those people to stay in Nessouri. So so the doctors, they wait for us in the hospital, but if we do not go there, then we cannot, I mean, secure our yes, cure our illness.
So, likewise or like that, when recited Bekandze, Bekandze, which means the healer, the doctor. So here the doctor is the Buddha and the Buddha Buddha has trained in all the parts and all the parts and have all the qualities And and Buddha has trained himself in, trained himself so train train train himself in the parts and he has a quality to free the sentient beings from their disturbing emotions or from their ignorance. And and Buddha is always ready to ready with the qualities or or ready with the qualities or the capable or the potential or the powers to free all the sentient beings from the suffering which which cause from their disturbing emotions and or ignorance, etcetera. But if but but the Buddha is always ready to help us, but like the doctor has all his medicines and injections, etcetera, in hospital and waiting for the patient. So and if if we do not recognise the suffering, if we do not recognise our disturbing emotions or ignorance which causes suffering and without understanding that by not understanding or recognizing our self and we and we do not console the Buddha to free us from that, then the Buddha can do nothing.
So, if we recognize that suffering and consort him, then he has a medicine which is the Dharma to free us from that from those disturbing emotions and ignorance and ex yeah, etcetera. No. So, for that, so, we we we should really seek refuge or protection or we should go refuge in Buddhadharma and Sangha who who has this, I mean, who has the skill to free us from the suffering. And for that, we we we recite the Nama Buddha, Nama Dharma, Nama Sangha. In Sanskrit, in Tibetan, it’s it’s a refuge prayer.
In Tibetan, it’s called Sangye Chö Dang Tsog Kyi Chog Nam La. Means Sanjeev is the Buddha. In English, like, until enlightened, until enlightenment, I go, I take refuge in Buddha and Dharma and Sangha. So Sangye in Tibetan is the Buddha and Chö is the Dharma and Tsog Kyi Chog is called the spiritual assembly or the noble Sangha. So, if if we if if we go or take refuge in Buddha and Dharma and Sangha by recognizing or by generating a fear for the suffering, then we have, but if we do, if we take refuge in Buddha, Dharma and Sangha by recognizing such, I mean generating or feeling a great fear for the suffering, then we will accumulate limitless or immeasurable merit.
So, I think the first one is not the proper translation. It’s like if we go for refuge in Buddhadharma and Sangha by generating a great fear for the suffering. I think I said there’s immeasurable limitless virtues. It was not like that. It means that if you go taking refuge in Buddhadharma and Sangha by generating recognition of and fear for the suffering, then we get many advantages. So the advantages are like: we will become a Buddhist by taking refuge in Buddhadharma and Sangha.
So the second advantage is is like with Buddhism we take lots of vows like the layman vows, monks vows and then bodhicitta vows, and tantric vows. So, if we so, we take those vows and if if you if one go refuge in Buddhadharma and Sangha, then one can one’s vows will be become very stable. And if we if one take a refuge take those vows without taking refuge in Buddhadharma and Sangha, then one one one’s vows cannot be very stable or very steady, means one cannot keep on vows very strongly. And the third advantage is that we will overcome unwholesome or the negative actions which will bring us suffering or cause us unhappiness. And the fourth advantage is one one will not be born in the lower realms after death.
So there are many harms there are many harms from human and non humans. So the fifth advantage is, one cannot be harmed by human or non humans. And the sixth is, if one seeks help from Buddhadharma and Sangha, then one can accomplish one wishes. And the seventh, if one recites that refuge prayer once and the virtue which you which you you accumulate by reciting that refuge prayer once is the same or equal or same size as the space. It means can accommodate great virtues or merits.
And the eighth one is finally one will become enlightened, which is our final goal or our aim. So, I take refuge in Buddhadharma and the Sangha. And one has these eight advantages by reciting once. What is the benefit? One can do good meditation very well.
So, taking refuge in the Triple Gem is very important. So so that is the first part of the first part of our practice, taking refuge in Buddhadharma and Sangha. And the second is we need to generate the bodhicitta. Because being a Mahāyāna practitioner or Mahāyānist, we need to generate the bodhicitta or the altruistic intention. So, when we recite the refuge prayer, until enlightenment I take refuge in Buddha, Dharma and the Sangha.
With the merit I gained through generosity and so forth, may I become Buddhahood for the sake of all beings. So the first two, like, until enlightenment, I take refuge in Buddha, Dharma and Sangha is going for refuge or taking refuge in Buddha in Sangha. And the next two lines is with the merit I gained through generosity and so on, may I gain Buddhahood for the sake of all sentient beings, which is generating altruism or bodhicitta. So, one may think how we generate altruism or bodhicitta through second, through the last two lines like with the merit I gained through generosity and so on, may I gain Buddhahood for the sake of what it simply means. So when we recite that means when we say the I, I, I gain, I here means interdependent is that and then true generosity and so on means, so I which, the I, so we generate this altruism like through I, means I through along with the great compassion or love and compassion and through practice, through so I practice through generosity means doing or giving or shelter to other people, shelter or like food, clothing, medicines or etc.
So which help other sentient beings through the compassion. And the sok here is so on. Tibetan is called so and in English here we have so on which it includes the old actions or like ethical moral ethical ethics of person ethics. So, we are generating the altruism of bodhicitta to become, when we say the with the merit I earned, I gained through generosity and so on, become Buddha. It’s not that when we say generosity, we’re just practicing generosity, giving shelter for others and then so on includes the ethics and ethics, the patience, patience and I mean showing or generating patience for the person who harmed oneself and then meditating on it and so on.
So through doing this practice, I have gained, so merit I have gained through this practice. By the power of merit I gained through this practice may I become a Buddhahood for the sentient, for the sake of all sentient beings, means, means one, one is generating a Buddhist altruism or bodhicitta, no? One has to generate, no? So, bodhicitta in Sanskrit, in Tibetan is called Changchub Sem. They are same altruism or enlightened mind.
So if one meditate on that enlightened mind altruism or bodhicitta for five minutes, then in five minutes then one can, the merit of doing that will be same as space. So, this is the practice of bodhisattva. The bodhisattva when they perform a very tiny work or tiny practice, but the merit, but they gain huge merit from doing so the Bodhisattvas, they gain a huge merit or huge virtues by doing a tiny Dharma or just a little tiny, tiny work. And the action, but the action become very helpful or become very great like, it’s like a person who perform a work, like a person, like it’s alright, a person work with a machine or work without a machine. A person who work without a machine, he cannot do much but if he works with a machine he can, I mean, benefit or he can do lots and lots of things?
There is a huge difference between a person who works with a machine and without a machine. It’s like that if the bodhisattvas, when they do a small job, but the action will become great or the merit, they gain huge merit, you know. So, it is not just we’re not just saying that, alright, because if you analyse or investigate on that, you will come to know about this. For, yes, Rinpoche can give an example for that. If, say a family is there and a family with five members or three members or two members.
A person who take all the responsibility of a family will always work for the whole family and work for whole family, you know. So it is like, so if there is a family with a thirty member and then a person, a person who takes risk or responsibility of a family, then he will work for, work to benefit or the welfare of the thirty people and by doing that he can get virtue or a merit from the each people, means he will gain a thirty. And if that family member is forty and he gains forty and if the family member is for, I mean, hundred or a thousand or ten thousand, then a person will work for the benefit of ten thousand and he can, that person will, I mean, gain huge amount of merit, by helping the ten thousand people through each people, so he helped all the people and he gained merit from each people, means he gained ten thousand married. So, our sentient beings are limitless and if we work for the benefit of all sentient beings then our merit will be limitless or immeasurable. No.
But there is a difference, there is a difference in how, in the way how they benefit the sentient beings. If one work for sentient beings or if like, or benefits benefit the other people through attachment then there is no, through attachment then there is no, like, wholesome or one cannot generate or one cannot generate or gain any virtues by doing that. If one works for the benefit of sentient beings through the great compassion then one can, through great compassion then one can gain huge amount, sorry, limitless merits or virtues. Like bodhisattvas, they work for sentient beings through great compassion and by that, so their actions are always conjoined or held through or with great compassion and by that, their action becomes very wholesome or great, they gain great merit all the time. So, enlightenment means their actions are, they perform great actions and if the actions are great then the results will be great and our result will be huge.
So the great action is the cause for the great result, for the great result. If one perform a very small action or small work, then the result will be small. So, the bodhisattva’s merit is equal to space, the bodhisattva’s merit always becomes same as the space because all their actions are always with bodhicitta and great compassion. So, if generate one’s compassion for oneself and work for the benefit of one person or just for oneself, he or she can only generate small amount of merit and cannot accumulate or benefit others. So, for that one should really meditate on the bodhicitta and on bodhicitta.
So when one meditate on bodhicitta one can really generate great store or gain great store of merit and while one is meditating on bodhicitta, one should imagine that the guru, inseparable from Buddha, just dissolves within oneself while dissolves within oneself, when one meditates on bodhicitta. And by imagining when the second Buddha dissolved within oneself and then one imagined that one had become Buddha and then from the hum syllable at the heart, rays are sent out to all the sentient beings and when those rays, a radiant or the rays reach the sentient beings at the time or at the moment the rays touch or reach the sentient beings, imagine that all sentient beings become enlightened. At that time one feel rejoice. That should feel rejoice that thinking that I’ve been able to bring all sentient beings to the enlightenment. Bringing all sentient beings to enlightenment.
I am enlightened, isn’t it? And so when one meditates, feel rejoice at having been able to bring all sentient beings into enlightenment or Buddhahood. And then after the meditation, when one turns, one can still see all sentient beings around one and thinking that oh they are not enlightened, all right. So, and at that moment one should think that it is because of my feeling attachment for the beings I am intimate with and the feeling hostility or hatred for those distant from one. So, so at that time, one should generate a great compassion for the sentient beings and like limitless compassion by thinking that generating that I should thinking that one should free oneself from the feeling attachment for all the sentient beings and feeling of hostility for all the sentient beings, for the beings who are distant from oneself.
So, just think that all free, just free oneself from these feelings. And through that one is generating the great equanimity or limitless equanimity. And then making prayers, I mean, and then generating a thought that, that’s saying that may they become, may they have all this happiness, but by generating such thought, one is doing the limitless or immeasurable prayers and then thinking I will make them or I will bring them to enlightenment. Then one is generating the immeasurable altruism. Then when one And then, when one thinks that may I be blessed by my gurus and deities to have the power to do this, then one is making limitless petition or requests, immeasurable requests for Buddhadharma and Sangha to be able to do this practice.
Shal bzhag pa. I am seeking blessings from Buddhadharma and Sangha. So, is very, very important or have great virtue to do this, like, for the limitless equanimity, limitless So immeasurable equanimity has the four limitless, like four limitless, which is first one is how wonderful it would be if one generates such thought which is the immeasurable equanimity of aspiration. And then when one thinks that I will or may and then when one thought that may they become, they have all this happiness, then one is, that that is, that thought is the immeasurable prayer. And the third one is immeasurable altruism, which is thinking I will make them or bring them to the enlightenment.
And the final one is seeking blessings to have from the guru or the deities to have power to do this, do this practice is still immeasurable petition or immeasurable request. So, the first, the first limitless which is equanimity has a four subdivisions like the aspiration, prayer aspiration, limitless aspiration. For the immeasurable, equanimity has the four subdivisions which is immeasurable aspiration, immeasurable prayers, immeasurable altruism and immeasurable petition or request. No. So if one, if do this practice then one will, one can really accumulate great stock of merit.
So, if one wants to meditate, one should really meditate on this thing. And then, but meditating on this thing, one can really abandon or eliminate the negative actions and one can gain great. One can one can gain lots of merit. Yeah. Okay.
Alright. So, if one wants to meditate, one should really meditate on these things then, through doing that one can get rid of great I mean, one can get rid one one can get rid of the negative actions and gain lots of merits. So one should if one wants to meditate, one should really one should meditate on these things. Okay. So, Rinpoche said, we will stop here today as we are beyond the time and still if one has a question then he will keep some time for questions.
They’ve got any questions. Yeah. In Tibetan it’s called Jangtruppesen. Yeah. Do those parts mean?
So, the word Changchub: Changchub means it’s the same as the sun, which is free or abandoned all the demeritorious actions or the unwholesome things and one is free from all the faults. And the Chub here means the understanding of the modes of existence of things or phenomena, or it means one can directly realize the emptiness. Or understand the nature of all phenomena and sentient beings. So it means something like that.
No. And the Sem means wishing or trying to free all sentient beings from the suffering and wanting to bring them to the ultimate happiness. And also Sem means thinking — it’s always thinking to have that quality of Changchub, and wishing all sentient beings to be free from suffering and bring them to ultimate happiness. And Sem also means to be reminding or thinking.
For example, it’s not, we can give an example. So one should really think for that for all the time like the way a person who’s, one of his dear most friend was died and friend always think about the dead friend, the past friends, like even he eats or he talks to the people, he always think about the, that the, I’m a late friend. So once a mind should be like that always or thinking about altruism or bodhicitta, wishing to free all the sentient beings from the suffering all the time. So same here means for that. It’s also for thinking or reminding.
Okay. Is that clear? I am thinking. Is.