Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 95-minute teaching recorded at Buddha House Adelaide in May 1980, Lama Yeshe gives a foundational introduction to taking refuge in Buddha, Dharma, and Sangha. He begins by clarifying what the Three Jewels actually are: not external saviors but representations of limitless wisdom, compassion, and power that reflect untapped potential within ourselves. Yeshe then addresses a central misunderstanding among Western practitioners — that authentic practice requires abandoning ordinary life — arguing instead that refuge must be grounded in personal experience and realistic action, not intellectual philosophy or cultural costume. He emphasizes that genuine Dharma is whatever reduces confusion and suffering; books and rituals are not themselves Dharma. The teaching moves into the mechanics of refuge: recognizing one’s own delusion and suffering, understanding that transformation is possible, and developing the confidence to act. Yeshe stresses that refuge is an ongoing internal attitude and commitment, not a one-time ceremony, and that it naturally generates compassion when one recognizes that all beings face the same fundamental patterns of ego and confusion. He concludes with a guided refuge visualization and addresses common questions about the role of repetition, whether children can participate, and how to make the commitment real. Pitched at newcomers and sincere practitioners seeking to establish a solid foundation rather than adopt Buddhism as cultural identity.
File metadata (for organising)
File: lama-yeshe-taking-refuge-taking-refuge-may-1980
Teacher: Lama Yeshe
Collection: Taking Refuge (Lama Yeshe — 1980)
Date: 1980 (exact day not recorded)
Recorded at: Buddha House Adelaide
Words: ~5,966
Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
File metadata (for organising)
File: z Taking Refuge- May 1980.mp3
UUID: d7e55c58-a9d6-4bbb-b51a-84bb759e24ee
Teacher: Lama Yeshe
Collection: Buddha House Adelaide — Taking Refuge
Date: 1980
Recorded at: Buddha House Adelaide
Duration: 95.5 minutes
Words: 5906
Model: Deepgram Nova-3, AI-corrected (Sonnet+dict, layers L1-L3)
Yeah. Now, okay. Concerning all the subject of the topic of taking refuge in Buddhadharma. Maybe perhaps, you know, we have to know the worth of Buddha and the Dharma and the Sangha. And then why? How benefit?
Now, the Buddha, first of all, we should not think that the Buddha is somewhere in universal space, and watching upon us, directing us by some machine. Okay. So I think a simple way. What is Buddha? Buddha is total, open, total, developed. Then what is developed, Buddha? What is developed, Buddha? Limitless compassion, limitless wisdom, limitless power. So that is Buddha. That is Buddha. Limitless one. Buddha. I’m limited. You know, I am limited. You know, limitless compassion, limitless wisdom, I don’t have. You know? I’m limited. My compassion is limited, you know, very little compassion. If somebody irritates, I lose my compassion. Yeah. So yeah. And no power to put myself together. Okay. So, mhmm.
That is but one way also, I have small wisdom, small compassion, you know what I mean, a small power, which is related. You know, to the limitless Buddha thing, my limitation is related. Not something completely cut off. The connection. That’s connection. So when we say we take refuge in Buddhadharma, one understood once one’s limitation, at the same time once one’s potential to realize it and the possibility, knowing that is important. Well, if you not have connection, Buddha is perfect one, you know, I’m impossible. Then you have no strength. You disconnected him. You should be connected. So we do have the power and the wisdom and the compassion. So that should be developed, developed.
We, not only that, seeing one’s false action from the attitude of false ego. So knowing, knowing, knowing that, you know, reality. You can see. You can switch somewhere, move somewhere. One can move some way from that situation. It means, in other words, renounce such repeatedly, you know, uncontrolled false action. Knowing, you know, can’t repeatedly go on this way, can’t live this way. Beating oneself, going this way is beating oneself twenty-four hours. So then taking refuge is coming from some taste, more taste, more taste. Not only seeing one’s weakness, one’s false action, you know, uncontrolled mind situation. Not only that, also possibility, possibility that you know, one can reach beyond that by acting into the dharma. Another way to say it, that you have the sort of confidence. In other words, say, that if I go with this dharma boat or car, I can cross. I can deal with my problem. Oh, I think it’s necessary to have confidence. Confidence. In other words, that the Buddha is the, you know, such a way, you know, perfection as we mentioned, you know, power, wisdom, you know, and limitless compassion, you know. So to be healthy myself, if I act in his direction, I can definitely liberate myself. That kind of confidence we should have.
You see that confidence, the technical term is, actually it is beyond, you know, intellectual. Many people can say intellectually, oh Buddha is this, Buddha is this, Dharma is this, Sangha is this. But somehow, you know, Buddha is this. So I am, you want to connect it. You know, matter of fact that I’m Buddha also. You know what I mean? I’m not saying literally. You know? Matter of fact, the Buddha is here. So you understand Dharma, is it? I don’t need explanation. I think you understand Dharma. You studied so long Dharma. I think you don’t like to hear, you know, words of what is Dharma. Dharma becomes part of the supermarket now. So you do, yeah. Okay. So now dharma is wisdom. Clean, clear one is the dharma. Confused one is not dharma. Confused, you know, maybe prayer or ritual is not dharma. Any action which produces, you know, more confusion, you know, more dissatisfaction, even though it looks like religious aspect is not dharma.
So, America has advantage. They are rootless culture. They are, for easy. Therefore easy, you know, you know what I mean, easy to be not caught into the, you know, ritual or culture. That’s also good one. You understand? It’s very important to know dharma. It is not easy. You are, you have name Yogi or your name Yogini or your name Geshe or Lama, it doesn’t matter. To really know dharma is, you understand, very difficult. I think we all know where to go. Maybe. Book is not Dharma. You know what we have here? Book. You understand? This art is not Dharma. What we say, the Dharma monument is not Dharma. So what do you know? You see, the practice of Dharma is you taking great deal of responsibility. It’s serious thing.
So, you know, the understanding, knowing better once one’s inner nature, you know, once one’s capacity or potential, which is the highest destination. Not only, you know, the capacity of drinking coffee. So without, you know, one putting one self into the right atmosphere to practice it in meditation, you know, intellectually knowing it cannot solve a problem. Cannot solve a problem. Cannot be significant Dharma. One can talk about intellectually from the taking refuge up to end of tantra and the achievement of enlightenment, but one is nowhere. It’s possible. So we should be practical. We should be practical. Simplicity, not complicated. You know, not visionary. Well, one acts. One acts. You know? Simplicity way. Then one can live, you know, with wisdom. That is the dharma. So you understand now? When you the dharma, your understanding of your mind. And also, there is some control. You know? Not control by sense or force being to yourself. Somehow, you know, you have skill, you know, to put yourself into that atmosphere. Oh, then Dharma is working for you. Dharma is working for you. Dharma is serving for you.
So that’s why, you know, what we try in our meditation course. Always much emphasize. Meditation. Meditation. Difficult. We all know. Difficult. You know? Student difficulty, we know. Even myself, difficult. But difficult is dependent on the mind. Suddenly you put, you know, in such a way. Also meditation, you know, beginning may be difficult. Ego is resistant. You know? But then if you put into atmosphere for this meditation, you can see the result of your inner peace, the quality. So the small experience, gaining small experience somehow can be clear. You understand? Some extent can be, not like Buddha, you know, clean clear. But somehow clean clear and the satisfaction, you know, gaining satisfaction through the utilization, you know, of meditation. You know? So that is the dharma. That is the Dharma. Oh, so even saying Dharma is, I think we don’t need to talk to him. And then sangha. Sangha is the person or being who has that realization, that understanding, you know.
Well, philosophically maybe we can say that anyone who understands the non-duality, you know, realizing non-duality and is clear, that is Sangha. So Sangha can be having long beard, Sangha can be long hair, Sangha can be female, Sangha can be male, Sangha can be a monk. Yeah. Okay. You understand? That’s why actually, that’s also difficult when we say Buddha Dharma Sangha. Yeah, there is involvement. Look, when we use Buddhadharma in Tibetan society, there’s something society connotation. Then there is universal connotation. Isn’t it? You understand? You understand? If you take Buddha, Dharma into society of, you know, maybe Thailand, society viewpoint Buddha is different than actually really. You understand? Buddha. Okay. So therefore, what I’m saying is we don’t need sort of, you know, culture viewpoint. You know? We need exactly what is the sort of taking that Buddha Dharma Sangha, you know, meaning in universal, you know, meaning, meaning, of being, you know. You will put that situation. It’s completely clear. Understood. Oh, you understand?
Then also, if you understand that way, then you won’t give up on Dharma. Otherwise, new Dharma practitioners today is, you know, Dharma is so nice. Next day is, oh Dharma is terrible. Yeah. So complicated. Can’t it be Dharma practicing? You know, that means you understand wrong what is Dharma, what isn’t Dharma. Dharma is the somewhere we’re beginning and it is carried into life and produces better life. In other words, way is saying it’s better life. But sometimes, you know, Westerners are so, you know, tendency, you know, Dharma. You know? You know what I mean? So I should give up my bread and coffee? You know? Otherwise, how can I be Dharma? Look at me as Buddha, what he did. You know? He gave up his society. He gave up his wife. He gave up his mama. He gave up his kingdom. He gave up all his pleasure. I must do. Well, you know what I mean. In reality, you can present this way, that way, this way, this way, this way. Isn’t it? So we already confuse you. Also, you understand? So when it becomes Dharma presentation, again becomes confused more. Yes. Oh, it’s possible. It is possible. I think that we do business now.
Business is, you know, the taking refuge in Buddhadharma. It’s a very important one. It is a door to liberation. You know? Door to liberation. How? Taking refuge in the door of liberation. Possible. Since we were born up to now, we do take refuge. You know? When we are childhood, we cry, mama, papa. We take refuge. You know, isn’t it? I think you know. We take refuge, papa, mama. We take refuge in milk. Isn’t it? We do. What is refuge? Not new things. We all do. Okay. Now. Then how becomes taking refuge in Buddhadharma is the refuge and door of liberating man, liberating woman? How? There you may have question, you know.
In the United States, with, you know, the confused attitude, especially, you know, extreme overestimate, underestimate on the reality. One thing, expecting sudden things. Normally, you know, taking refuge is that way. You know, it’s an ego game. You know? Uh-huh. You know? Uh-huh. So now when we take refuge in Buddhadharma, when beginning really take as we make it. One, you know, recognize once, you know, the three poisons, you know, three attitudes lead to dissatisfaction. Besides the weakness of, you know, limited wisdom and power. So there’s no point to keep going and living that situation. Somehow I need to change. So when in the beginning you understand, you realize that kind of situation, that automatically changes. You don’t need force. Understanding itself has wisdom, has power. Wisdom has, you know, strength to turn.
And so also the confidence, some confidence that, you know, if I act in this way, you know, as directed by Buddha and the active Dharma, use wisdom. Being myself is become, you know, Sangha. Or maybe I’m not perfect Sangha, but there are, you know, many with perfect Sanghas and they help me to be a good example showing myself the potential, possibility to become Sangha. So that way, you know, understanding is, you enter beginning to liberation. Well, taking refuge also has many levels, many levels. You want to know? Well, maybe we mentioned in the numbering. We have three, you know, three, you know, numbering has three ways. Number, you know, lower one and middle one and the, you know, lower person, middle person, and the great person. Isn’t it? You know this. All of them according to the attitude, the realization. I don’t need to mention this one, I just show you, you know, example. That is sort of, you know, where gross levels may change, you know, this, this could be, you know, technical term. You know? It can be, you know, I don’t know. Bodhisattva stage. If you count, if you really count. So checking difficulty.
Well this is one reason I imagine here. Some people, you know, especially the foreigners, you know, western people. Somehow they understood that technically, Buddha is this, Dharma is this, Sangha is this, I believe you. That is, you know. It’s not that way. It’s not that way. It’s something personal. Something personal. You know? One understands. Something small, you know, reality. You know? So one can sort of can do something with the dharma. Mhmm. But somehow myself with time. I don’t know what I’m talking about anyway. I think you understand what I’m talking about. Somehow, you have the, you know, some taste. You have some taste. And wisdom or method, you have some taste. With that small amount of wisdom, you have some confidence. Suddenly, this ego game is sort of vanished, you know, getting up something, something, something.
Oh, that’s why, you know, taking refuge, the intellectual presentation, you know, one explanation of this is the technicality to put you down, man. I cannot say that. You know what I mean, man. Thank you, man. So you should not worry. Your concept is obscure. That, you know, that guy would have all the money. I’m not sure you. So, why cannot take refuge? You know what I mean? Don’t worry that much. You know that it’s possible. Can I get money or is it possible to have limitless compassion? Great. That is Buddha. I have also some small, you know, atom of compassion. Wow. You know? I can do something with this. You know? I have small, discriminating wisdom. I can do something with this to make bigger, bigger. That is enough. That is enough, that is good for you. That’s enough. You have some taste already. Taste. Taking a very good taste, that is the most important thing. Not having any experience, any taste, well then it’s not enough, you know? It’s not enough. Then it’s just wasting time. You know, like, like, after the desert man who is hungry but counting, you know, U.S. dollars. How much U.S. dollar? How much, I mean, the guy is counting his wealth. What the hell, you? He’s in the desert and hungry and thirsty and counting U.S. wealth. What is worth it? What is, what is the use? What is business? Yeah? He didn’t wanna say that. Me? Oh. Oh.
Well, maybe another way I explain. That taking refuge in Buddha Dharma Sangha, taking refuge is very important for our life. Well, gives you energy, you know, refreshing of your life rather than boring and nourishment. Matter of fact, taking refuge is the integral to, you know, ego game and it is a path to liberation, to enlightenment. Of enlightenment. So at least I take what I mean. If one taking refuge in Dharma. You know what I mean? You know? One cannot kill oneself, and that is good enough in the world now. You know? That is good enough. Many beings in the world nowadays reach, you know, hopeless stage. You know? I’m depressed. Oh, what is the solution to depression? It’s taking refuge. Building wisdom. Taking refuge is, you know, actively, you know, building wisdom. You know, not outside, this building, building your own wisdom. You know? Depressing situation is, you know, where we have this darkness, this miasma. You know, darkness atmosphere then then depresses the person. You know? Okay?
When you’re building, you know, learning, you know, that atmosphere is space. There’s no way to be, you know, pressed down. So the antidote to delusion is refuge. You know, delusion and ego game. Depression. Well, you know, as we say, Buddha has this quality. You know? Oh, you know, great compassion, great wisdom, great power. Knowing this is enough that you have this three, nuclear energy, you know, that you are the resource of this quality. Buddha is like petrol. You know? You know what I mean? If you want Buddha, where is he? On the rock? You know? Okay. You are the, you know, resource, you know, to produce, you know, Buddha petrol. So you have the, somehow, well, healthy ego. Western psychology point of view, you have healthy ego, you know. Buddhist point of view, you have the recognition of your own good quality, your own precious nature. So therefore it is important, you know, taking refuge.
And also the, you know, tradition, taking refuge is like, you know, continuously every day or maybe six times per day. Then you people are thinking, oh, now I have new toy, new toy. Please turn over the cassette to continue. You understand? Okay. You should not think that way. Taking refuge is now, you know, this is my interpretation. Taking refuge is somehow a state of mind and attitude. I’m not sure what I’m saying either. You know what I mean? Just believe you are taking. No. Not sure either, dear. Well, I tell you. Okay. This way. I put this way. Culture aspect. This country, we have, you know, maybe culture aspect. I go take refuge, Buddha Dharma Sangha. Isn’t it? You know? What are you doing? Oh, I’m taking refuge now. That world concept destroys absolutely the true sense of taking refuge. I’m not sure what I’m saying. I think you got it, didn’t you? Do you?
I’m not sure. Now I make, let’s say, let’s say, you are my friend. Friend. Please, you people, quiet, peaceful. Don’t disturb me. That this is my time to take refuge with Buddha. You just gave me my taking refuge. I’m not taking refuge. You understand now? Because the aspect has, you know, garbage on the top. You understand? It is not like that at all. Taking refuge is apart. It is a part. It is some kind of realization. You know? Actually, technical language is not the intellectual thing. It is some kind of organic realization. Uh-huh. You understand? Oh. So what I’m saying is, another way of saying is, you know, with this understanding, you know, we manage to, you know, take refuge, you know, somehow understanding. You go to bathroom, you’re taking refuge. You’re having conversation, you’re taking refuge. You want to? Mhmm. You said, well, you said I have problem with this, but still inside you have this. Remember, as we mentioned, you know? You are taking refuge. Refuge. Not something on, off, on, off, on, off. You know what I mean? You know? It’s like, you know, it’s like, you know, the monkey, you know, action. You know? Monkey? Monkey is go up there, then down, and then up. You know? Taking refuge is not like that. So the taking refuge is liberated, you know, liberated thought, actually. Liberated thought. Because one can live with it by acting such a right livelihood, right vision of Buddha Dharma Sangha.
So also, the text also mentioned that to become Buddhist, you know, the door of Buddhism is the taking refuge. Taking refuge is the door of Buddhism. Yeah? You understand now? So well, someone is asking me, of your people, is Buddhism. Oh, yeah. Yeah. Yeah. Well, you know. You know? What’s actually, it’s not true. How can I say, actually, scientific terms? Real terms, majority of Tibetan Buddhists, how could I say? Can I say? I think, so ego. See? So proud, you know, are too to mention that all are Buddhists. You see. Well, you can say philosophically, yes, they are. You know, they are philosopher of Buddhism. Maybe. Even that cannot say also. Then they don’t, majority of people, Tibetan people, they don’t know Buddhist philosophy. You know what I mean. So to be Buddhist is not easy. Even one talking, you know, Dharma or Lamrim, you know, or one retreats, you know, lifetime, you know, not seeing any people, you know, by counting mantras in one lifetime. Maybe, you know, he closes his door, you know, but he’s still in delusion, and he never become pretty successful. No? I think possible, isn’t it? So you understand.
One way, realistic way to check the refuge in Buddhadharma is to do with knowledge, to do developing awareness or comprehension of the quality of Buddha, the quality of Dharma, relationship between me and the Dharma, the Buddha, and some kind of confidence, indestructible knowledge, to be reliable upon that kind of quality, you know, matter of wisdom. And then, that is taking refuge. Sometimes I wonder, are we taking refuge in Buddha, Dharma, Sangha, or Tibetan, and also Eastern Thailand, those things. We have words, you know. Maybe, maybe, you know, America, we do new, you know, taking refuge. We don’t have any words, you know, like technical difficulties. I think this is much better. This is my opinion. No words, technical refuge, but knowing and studying this one. Silent taking refuge. I mean, if taking refuge should be a silent taking refuge. No. I don’t know. I mean, I don’t know. Of course, I don’t know. Excuse me. Okay. I think that’s good enough maybe for introduction, isn’t it?
So, you know, maybe I make some kind of conclusion. Conclusion is that, you know, taking refuge is some kind of knowing once one’s weakness or delusion or ego or whatever, knowing, objectively knowing quality of Buddhism. Functioning way to put oneself in that situation, one can see. One can stop one’s problem. So act. That is. Okay. Okay. When we take, you know, taking, when taking refuge has, you know, great vehicle, Mahāyāna way, taking it. One understands one’s situation, but again, one should not be concerned only with one’s problem. You want concrete way? No. My problem is so big. I take the apple. Not like that. Yes, I have problem. Then look. Mother sentient beings also. We have similar patterns of sentient beings of, you know, ego game, leading to misery and dissatisfaction. We do have. So that, having great compassion, to open great compassion. That’s good point, good psychology, actually.
Many people, when they have problems, they are taking the worst attitude. I have the worst problem. I’m the one person who is suffering in the world, sort of overestimate. That’s very bad. That’s very bad. You can see our dharma friends also. You know, dharma friend, you know, our dharma friend, our close friend, you look at it, you know. Some dharma friend, you know, he didn’t say. You know, cry always about his problem. You notice it, some people? You understand? We know they have problem. But he didn’t say, you know, I just want, we’re not crying. Only his problem. But someone is always kind. You know? Always, you. Oh, I have this problem. I have this problem. So you’d look at these two persons. You know? One is twenty-four hours complaining. One is, you know? You can go ahead. Try your good aspect, you know? He knows he has problem. Oh, you know? That is different. Knows one’s problem, but looks this way, a little bit open, a little bit open this way. So he can cope, you know? But what is this way? So when he cannot cope, you know? Oh, sick, always sick. That is the attitude. Attitude. So most important is the attitude. Attitude.
Even if you have problem, you know, even if you are sick, you are sick, really, you have pain, but still, you know, I have pain, yeah, but my pain is still small. You know, so many other people worse than me, having compassion. So, taking refuge becomes compassion. Compassion is the most powerful purification in the world. Yeah. That is. That is, you know. You, you, you know, many people say, Lama, I’m so impure, you know. I want powerful purification. Please give me. You know what I mean? Nothing to give, you know. One has to open to all sentient beings. That is the solution. That is the solution. Oh, so you see, however, the taking refuge is involving some kind of, you know, right now. Isn’t it? Some kind of right now. You know what I mean? You know? Some kind of right now. Making correction. Yes? Once one’s behavior. Once one’s attitude. Correction. Yeah. Now, you know, you cannot say, you know, I’m the, you know, taking refuge. You know? I don’t need any sort of correction. I can do anything what I want. You know? So, ego, still ego, you know?
We have to correct, you know, we have to correct one’s actions and the actions of body, speech, and mind. Responsible attitude, responsible attitude. You know, responsible attitude. Then you, something accomplished. That experience accomplished is the insurance to reach enlightenment. I’m not sure. Well, I’m not sure. Of course. You must know what I mean. Well, you know the Lamrim. In the Lamrim, when you take refuge, you have some obligation. You know, another way to say, you know, obligation, you have vow. Heavy one. Heavy one. Yep. Well, I’m not going into it anyway. You’re scared. Okay. It’s simple. This way. Remember, since you accept, you know, the path, you know, from peaceful path, you know, lead to peaceful path, lead to realization, peace. Isn’t it? You accept it when you take the refuge. So, you determine it. You’re convinced that is the way to rely, that’s the way to solve the problem. Isn’t it?
What obligation is, not harm, not harm, you know, other people. That is, oh, not harm oneself, you know, not harm oneself, not neglect oneself, you know? No, no, not harm anything, anything. You know, now you understand. Usually that seems sort of not harm. You know, if you look at that word, not harm anybody. It’s hugely responsible, isn’t it? We harm other people unconsciously, consciously. You know what I mean? And well, because limitation. You know? Compassion, because limitation. Wisdom, because limitation, power. You know, we’re harming. We don’t. We lose, well, but we’re harming. So what to do? That way it’s common. Yeah. Oh. As much as possible, another way to say it, as much as possible, not harm any other living being, as much as possible. Isn’t it. If it’s something beyond your capacity, there’s nothing you can do. You’re not worried about it. Responsible attitude is calm state. Calm state.
Again, you know, I talk about it again, you know, in text. You understand? I talk about it in books. As a book, I talk about the calm state. You know what I mean? How? How calm state? Again, to make a calm state is also not an intellectual thing. You know? Something sees there and produces organically, then it becomes state. You see? You cannot say, oh, now I’m state today, from today. Isn’t it? You can do, you know, from today or now I can’t say which point today, I’ll be completely hundred percent state. Your ego makes you judge, you know. You make a concept and philosophy. You cannot do like that, isn’t it? Mushroom Buddha cannot be, you know. You know, the supermarket mushroom. Maybe this morning is maybe this much, you know, morning, you know, evening is sort of this much already. Mushroom Buddha cannot be. So, you know, as much as possible. I understood, you know, harming other people is harming myself. You know, as much as possible. That way is, that is realistic. Yeah. I think, I don’t know. That’s good enough. I think it’s good enough, you know? The short introduction of, you know, on the taking refuge. Uh-huh.
So, any question, or whether we do some question, true question. Anyone who has difficult time before we do the refuge, very good. It should be somehow comfortable. One thing, taking refuge is normal, I pause, I tell you. It is sort of personal, personal need, personal experience, then it’s very good. Not the philosophical, the Himalayan monk said so. Not the Buddha said so, not the Dharma said so. So you have some questions? Yeah. Question? So when I say repeated, but repeatedly, we do, you know, every day sometimes, you know, repeated technically. Maybe you don’t, I want you to understand it, but not necessarily any words or prayers. Just checking. Making stronger, stronger, you know, stronger, stronger your compassion, stronger, stronger your wisdom, stronger, stronger your power. That is, for that, or you lie down, or you drink tea, or you can be, space, drink coffee, drink with your food. Yeah. You know what I mean. I think that’s sort of, you know, realistic. You know? That’s why taking refuge is realistic. It’s true. I feel that we’re taking refuge, can do, can do anybody, can do any time. Yeah.
Question? Yeah. Can a child come to take refuge there? Sure. You’re welcome. You know, taking refuge is sometimes unconsciously taking. It’s not necessarily intellectualism or something. It has some kind of feeling. Sometimes our unconscious is more intelligent than conscious. True. Unconsciously, you know, we have sort of psychic communication. You know? Unconsciously, all garbage or supermarket. You know what I mean? Sure. Very good. Especially, we cannot judge, you know, child’s mind, you know, from our mind. Maybe child’s mind is much more pure than our mind, you know, isn’t it? Many western psychologists say childhood is much more pure than adults. Adults have intellectual rubbish thoughts, and so much ego, complicated ego, and so tremendous dualistic, you know, complication. But the child, of course, has problem, but not too much twisted, complicated, technological ego, you know? I joke. Yeah. Yeah. Yeah. Yeah. Sometimes, you know, problem. Words are obstacle, you know, to see reality. Maybe, of course, help too sometimes. Sometimes. Beginning help, you know, maybe sometimes give up.
Example, in our text, we have this way. Dharma has, you know, text, explanation is so much, I think. Dharma has relative dharma, you know, absolute dharma. Or, kundzop chö, döndam chö, we call. Or, relative dharma is like a book, you know, it’s a subject of dharma. Maitreya said, why relative dharma? Because when you discover sort of absolute dharma, you have to give up that. Like, you avoid it, like, you know, a bridge. You know? When you cross a bridge from here to the, you know, river, you know. You take, river to bridge, isn’t it? You understand? But you cross river, river goodbye, isn’t it? The bridge goodbye, isn’t it? Isn’t it? All the words give you of Buddhadharma. When they help in first beginning, and when you really discover absolutely they are goodbye. Anyway, yeah. Yeah. No question? No question. Mhmm. If you have no question, then we do the taking refuge.
Okay, so now, when we take the refuge, as we mentioned, you know, first things, one should recognize one’s need, one’s need, and one’s weakness. You know, certain areas, some weakness, certain areas, and strong, so good and bad is existing simultaneously within us. Therefore, we have that preference to renouncing attitude. And especially, you know, well, traditionally, we say, you know, right side is your father, left side is your mama, in front is your enemy, behind if you want your relative, or all living beings is universal living beings around you. That’s good if you can do. You know? That is the, you know, we say in the books, but what you can do is you don’t need to think about father, mother, dear, dear, or where they are. Just think about all universal people surrounding you. Maybe it’s good enough. You are leading, taking refuge.
And then, possible, this time, refuge, I’m taking refuge. Now, I think taking refuge from lama is again confusing. That word also makes confusing. If you, you know, example, I explain one way, taking refuge is something inner. Isn’t it? You know? Big. But now, I take all you through tangible form from me. This is contradictory, isn’t it? Not really. Well, this is not contradictory. This time, you take refuge. You start, you know. But now, since now, by taking refuge, you know, until I reach liberation. I wish I take refuge, wishful, and I will take my lifetime, you know. This is the way, you know, right livelihood, right path to liberate myself. So it means determining, determining, and strong determining. In other words, maybe I’m not going to take refuge in the sunlight. I’m not taking refuge in the moonlight. I’m not taking refuge in my boyfriend. I’m not going to take refuge in my son. I’m not sure. You know, well, you know, now you understand that. So determined. Really true. It’s good things if you have certain things you’re taking refuge in which is really not worth it. It really not giving you something for your problem. And this time you decide, this is not the way to do, taking refuge.
Now I discover a way to stop my problem and a way to discover peace and quality is taking refuge in pure wisdom Dharma and under the direction of my guru, Buddha Śākyamūni. By those who follow in, you know, Sangha, who have realization. Oh, oh, so you determine it, determine. Oh, and when you take refuge, also this time, determine that kind of determination. It is not only in front of me, but all the witnesses of universal, you know, of supreme beings, Buddha or bodhisattva, or you know, Buddha. We shall talk about. Bodhisattva who is beyond self-cherishing thought. Also, in front of that, you determine it. Willpower. Willpower is the, you know, direction. Making direction. And, also, you can put, you know, whatever you like. You know? Suddenly, you know, men or women, you feel like Buddha. It has knowledge, same knowledge. If you think it has same knowledge, or Buddhist have quality knowledge, first Buddha’s state of knowledge, or I have the knowledge, so that one you put, example, taking refuge. Or you have maybe when you are starting college or university, you have some teacher who really has such kindness. You feel that it’s the right things to do, and also, you can put into the taking refuge object.
You can make decision. So, with this strong determination, to renounce such false attitude, action by repeated existence is no way. And the confidence to actualizing Dharma method since now until I discover enlightenment and until I discover totality of my inner nature. So all the ten directions, you know, Buddha, Bodhisattvas from their body, much light energy comes to us, and purifies impure energy of body. We have the purified energy. It’s more purifying. Our body is clean, sort of, you know, clean, clear, organic, sort of, you know, light. With the determination, also, you repeat this.