Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 43-minute teaching, Ven Thubten Dondrub guides a Kadampa Institute retreat on taking the eight Mahāyāna precepts as a practice of mind purification and bodhicitta development. He begins with foundational reflections on the preciousness of human rebirth and the urgency of meaningful practice before death arrives. The core of the session walks through visualizing Avalokiteśvara as the field of refuge, making extensive offerings both material and imagined, and generating genuine bodhicitta—the aspiration to achieve enlightenment for the sake of all sentient beings—by deeply contemplating the suffering of cyclic existence and recognizing our interdependence with others. He then leads a formal recitation of the precept vows three times, emphasizing the eight commitments: avoiding killing, stealing, sexual activity, false speech, intoxicants, eating at wrong times, and adorning oneself with perfume or ornaments; concluding with merit dedication for universal liberation. Suitable for practitioners familiar with refuge practice and formal ordination recitations.
File metadata (for organising)
File: 21. Day 4 Eight Mahāyāna precepts.mp3
UUID: ad22ede7-7895-44ec-b5ff-8a58ec58fe54
Teacher: Ven Thubten Dondrub
Collection: KI Retreat (Ven Thubten Dondrub)
Date: 2005 (exact day not recorded)
Recorded at: Buddha House Adelaide
Duration: 43.3 minutes
Words: ~2,937
Reflect strongly on how incredibly fortunate it is that I still have the karma to wake up this morning in this precious human rebirth. Many people last night went to bed with many plans of what they would do today, but no way to accomplish those plans, death having come to them unexpectedly. So we are fortunate to have perhaps another day with this precious human rebirth. Since even death could come to us today, what is the most meaningful thing to do? With however much time we have left.
And that is to, as much as possible, generate the bodhi mind, the bodhicitta mind seeking enlightenment. Which means to practice giving up the self-cherishing thought and to cherish others more than self. So a perfect basis for doing that is taking the eight Mahāyāna precepts, purifying the mind and accumulating merit for the sake of all sentient beings. And to accomplish all of these things we need to rely on the perfect support, the wisdom and compassion of the Buddhas and the methods to attain those qualities ourselves through the Buddha’s teachings, the Dharma, and to rely on the inspiration and guidance of those great beings who are following the path, who have great experience of that path. And so this is the Ārya Sangha.
So generate that strong devotional mind of refuge right now, visualizing Thousand-Armed Chenrezig, Avalokiteśvara, the Buddha of compassion appearing clearly in front of you, oneness with one’s own spiritual master. If one can imagine Avalokiteśvara surrounded by countless other Buddhas including Śākyamūni Buddha, many bodhisattvas, arhats and all other holy beings, At the same time surround oneself with an awareness of all sentient beings, the condition of suffering of the sentient beings who are without any refuge. So for their sake I must take refuge and purify my mind, accumulate merit and put all effort into following the path to enlightenment. So think of your parents on either side of you, family and friends behind, antagonists in front, then as much as one can, this vast ocean of other sentient beings. The Guru is Buddha, the Guru is Dharma, the Guru is Sangha also.
The Guru is the creator of all happiness, to all Gurus I take refuge. To accomplish my own and others’ aims, I generate the minds of seeking enlightenment. So as well as thinking of the offerings set out here and all the offerings set out in all the Dharma centres around the world and the special places that Lama Zopa sets aside where many thousands of water bowls are made on behalf of all the students, then as much as possible put effort into trying to visualise many different kinds of offerings and infinite numbers of each of those offerings, very pure, filling all of space, continuously multiplying. We make these offerings in order to create the cause to receive the precepts very purely, completely. By the power of truth and the Three Jewels, of the blessings of all the Tathagatas, the Sugatas, by the power of the great mind of the completed two collections and of the completely pure, inconceivable sphere of reality, May all these offerings become just so. So now we request that the actual wisdom consciousness of Avalokiteśvara and all the other holy beings come here to be present in front of us so that we can receive the precepts from them.
So as we say this prayer we utilise that from the actual sambhogakaya state Avalokiteśvara manifests and then descends down above the crown of the Avalokiteśvara that we are visualising in front of us begins to dissolve into that visualised Avalokiteśvara. Then completely merges with it, becomes inseparately oneness. So from then on we should think that the field of refuge, Avalokiteśvara, all the holy beings at present here and that we will take the precepts from Avalokiteśvara who is one with our guru. So now we make three prostrations to the field of refuge. Reverently, I prostrate with my body, speech and mind.
I present clouds of every type of offering, actual and imagined. I declare all my negative actions accumulated since beginningless time and rejoice in the merit of all holy and ordinary beings. And we rejoice. Mhmm. That’s why we just rejoice a little bit.
Please remain until the end of cyclic existence and turn the wheel of dharma for living beings. I dedicate my own merits and those of all others to the great enlightenment. Again try to visualise as clearly as possible the whole universe, especially all the beautiful things of the universe, those we’re most attached to. We offer these up to Avalokiteśvara, to free our mind of attachment so that we have this pure mind that can receive the blessings of the Buddhas, the Guru Buddhas, receive the precepts purely. The objects of my attachment, aversion, ignorance, friends, enemies, strangers and my body, wealth and enjoyments, without any sense of loss, I offer this collection.
Please accept it with pleasure and bless me with freedom from the three poisons. So it’s very important that we make this practice of taking the precepts a Mahāyāna practice of taking the Mahāyāna precepts. This depends on generating the bodhicitta mind, at least the kind of bodhicitta that arises through very strong effort by thinking very strongly of the causes of bodhicitta. So these are principally the mind of great compassion, being aware of the suffering of sentient beings. And that can only arise if we acknowledge our own suffering, not just the obvious suffering of pain but the much more subtle suffering or state of dissatisfaction.
Because all the happiness that we experience which what the things that we call happiness is not real happiness. It is just pleasure and just the illusion of happiness. It is not complete or lasting or totally satisfying. And then we always are experiencing the most subtle kind of dukkha or suffering or dissatisfaction, which is the simple fact, the mere fact that we have a body and mind that is the result of and controlled by delusion and karma. So this means that there is always, even when we’re experiencing what we think of as happiness and joy, there is always the potential for suffering to arise, including the suffering of the worst of the lower realms.
So that situation itself is unsatisfying, incomplete, frustrating. That is suffering. So that is our existence, the actual nature of our existence. It is actually something really unbearable when we compare it with what we could experience if we realized our true nature. So every sentient being is trapped in cyclic existence controlled by delusion and karma, continuously experiencing again and again the three kinds of suffering.
And most sentient beings are experiencing the worst kind of the suffering of suffering trapped in the lower realms. Try and think of that and feel that suffering right now, that this is something unbearable. Not unbearable in the sense that I don’t want to think about it, I don’t want to know about it, but it’s unbearable that I don’t do anything about it. So then we should realise that the suffering that the beings are undergoing or the beings that are undergoing this suffering are intimately connected to me, Just as equally as closely connected to anyone I know now, my mother, father, friends of this life. In fact, every sentient being has that same close connection with me because I totally rely on them.
I’ve always relied just for my mere existence. I depend on every sentient being directly and indirectly. Just for my mere existence, my mere survival. Then on top of that, every possible good thing I have ever experienced, life after life, every good quality I have developed has arisen depending on others. Even my enlightenment, I have the potential for enlightenment but I will never be able to realise it independently of sentient beings.
It arises totally depending on the kindness of others. I can’t practice patience if I don’t have enemies. I can’t practice loving kindness if there aren’t sentient beings not having happiness. I can’t practice generosity if there are no people who need my help. So every spiritual value manifests depending on the kindness of others.
Everything in my existence comes about through them, through their kindness and I’ve received that again and again in every possible way. The self-cherishing thought never sees kindness as such, and is never satisfied with what we receive. It’s never enough for that neurotic mind. But if we look with wisdom, we can see that we are constantly surrounded by loving people who are helping us in so many ways. And these beings are now experiencing incredible torment with no way to understand what is happening to them, no way to apply some method that can even alleviate that suffering, let alone eliminate it.
So I have to achieve enlightenment, I have to develop these qualities, these amazing qualities of great compassion, wisdom and endless energy so that I can help guide all these kind mother beings away from their suffering, from creating the causes of suffering and guide them onto the path to happiness and lead them continuously along that path till they achieve not only the everlasting happiness of liberation but the peerless happiness of their own enlightenment. So to do that, I have to continuously purify my mind and continuously accumulate merit. And a very simple, easy, quick way to do that is to take the eight Mahāyāna precepts and to keep them purely. So this is what I’m going to do, not only for my parents of this life but for all my parents, all sentient beings. So if it’s okay, if it’s not painful, it’s best to kneel on your right knee with the hands in the refuge mudra bowing down in front of Avalokiteśvara.
And as we recite the prayer we feel that we are reciting this after Avalokiteśvara is saying these things to us and we’re repeating them after him and making this promise to him and all the field of refuge. All Buddhas and bodhisattvas dwelling in ten directions, please pay attention to me. Just as the previous Tathagatas, foe destroyers, perfectly completed Buddhas, who, like the divine steed, the wise elephant and the great elephant, did what had to be done, performed actions, laid down the burden, subsequently attained their own welfare, completely exhausted the fetters to existence, and had perfect speech, well liberated minds, and well liberated wisdom, for the welfare of all seeking beings in order to benefit, in order to liberate, in order to eliminate famine, in order to eliminate sickness, in order to eliminate sickness, in order to fully complete the thirty seven practices harmonious with enlightenment, and in order to definitely actualize the unsurpassed result of perfect complete enlightenment, perfectly performed restoring and purifying ordination. Similarly, also, I who am called. From this time, until sunrise tomorrow for the welfare of all sentient beings in order to benefit, in order to liberate, in order to eliminate famine, in order to eliminate war, in order to stop the harm of the four elements, in order to eliminate sickness, in order to fully complete the thirty seven practices harmonious with enlightenment, and in order to definitely actualise the unsurpassed result of perfect complete enlightenment, shall perfectly undertake restoring and purifying ordination.
All Buddhas and bodhisattvas dwelling in the ten directions, please pay attention to me. Just as the previous Tathagatas, foe destroyers, perfectly completed Buddhas, like the divine steed, the wise elephant, and the great elephant did what had to be done, performed actions, laid down the burden, subsequently attained their own welfare, completely exhausted the fetters to existence, and had perfect speech, well liberated minds, and well liberated wisdom for the welfare of all sentient beings in order to benefit, in order to liberate, in order to eliminate famine, in order to eliminate war, in order to stop the harm of the four elements, in order to eliminate sickness, in order to fully complete the thirty seven practices harmonious with enlightenment, in order to definitely actualize the unsurpassed result of perfect complete enlightenment, perfectly perform the restoring and purifying ordination. Similarly, also I who am called from this time until sunrise tomorrow for the welfare of all sentient beings, in order to benefit, in order to liberate, in order to eliminate famine, in order to eliminate war, in order to stop the harm of the four elements, in order to eliminate sickness, in order to fully complete the thirty seven practices harmonious with enlightenment, and in order to definitely actualise the unsurpassed result of perfect complete enlightenment shall perfectly undertake restoring and purifying ordination.
All Buddhas and bodhisattvas dwelling in the ten directions, please pay attention to me. Just as the previous Tathagatas, foe destroyers, perfectly completed Buddhas, who, like the divine steed, the wise elephant and the great elephant, did what had to be done, performed actions, laid down the burden, subsequently attained their own welfare, completely exhausted the fetters to existence, and had perfect speech, well liberated minds, and well liberated wisdom for the welfare of all sentient beings in order to benefit, in order to liberate, in order to eliminate famine, in order to eliminate war, in order to stop the harm of the four elements, in order to eliminate sickness, in order to fully complete the thirty seven practices harmonious with enlightenment and in order to definitely actualise the unsurpassed result of perfect complete enlightenment, perfectly perform the restoring and purifying ordination. Similarly, also, I who am called, from this time until sunrise tomorrow, for the welfare of all sentient beings, in order to benefit, in order to liberate, in order to eliminate famine, in order to eliminate war, in order to stop the harm of the four elements, in order to eliminate sickness, in order to fully complete the thirty seven practices harmonious with enlightenment, and in order to definitely actualise the unsurpassed result of perfect complete enlightenment shall perfectly undertake restoring and purifying ordination.
So then think this blissful white light comes from Avalokiteśvara, filling one’s whole being, and generate great joy. And this becomes the actual taking of the precepts. Just as the foe destroyers of the past have abandoned all misconduct of body, speech and mind, such as taking the lives of others, so I, for the sake of all beings,, abandon for one day these wrong actions, and devote myself to the pure practice of the training. From now on, I shall not kill, steal others’ possessions, engage in sexual activity or speak false words. I shall avoid enticements from which many mistakes arise.
I shall not sit on large, high or expensive beds. I shall not eat food at the wrong times. I shall avoid singing, dancing, and playing music, and I shall not wear perfumes, garlands, or ornaments. Just as the arhats have avoided wrong actions such as taking the lives of others, so shall I avoid wrong actions such as taking the lives of others. May I quickly attain enlightenment and may the living beings who are experiencing the various sufferings be released from the ocean of cyclic existence.
So then we can sit down. May I maintain faultless morality of the rules and immaculate morality. May the perfection of moral conduct be completed by keeping morality purely and untainted by pride. So we can think that this is my contribution to the peace and happiness of all sentient beings and in particular to the peace and happiness of all sentient beings of this world. So now we dedicate the merit, taking the precepts.
So this is very complete, perfect, very powerful merit that we’ve generated in our mind stream. We really need to protect that by dedicating it and dedicating it to enlightenment. Because of the merits of taking the ordination and keeping the precepts, may I and all sentient beings achieve the two enlightened holy bodies created by the two vast accumulations of merit and transcendental wisdom. May all beings everywhere plagued by sufferings of body and mind obtain an ocean of happiness and joy by virtue of my merits. May no living creatures suffer, commit evil, or ever fall ill.
May no one be afraid or belittled with a mind weighed down by depression. May the blind see forms and the deaf hear sounds. May those whose bodies are worn with toil be restored on finding repose. May the naked find clothing, the hungry find food. May the thirsty find water and delicious drinks.
May the poor find wealth, those weak with sorrow find joy. May the forlorn find hope, constant happiness, and prosperity. May there be timely rains and bountiful harvests. May all medicines be effective and wholesome prayers bear fruit. And all those sick and ill, quickly be freed from their ailments.
Whatever diseases there are in the world, may they never occur again. May the frightened cease to be afraid and those bound to be freed. May the powerful find the power to make people think of benefiting each other. And then we can conclude with the long life prayers, just page twenty seven. You who uphold the Vinaya moral way, who serves as the foundation of all, sustaining, preserving and spreading Munindra’s victorious doctrine, who masterfully accomplished magnificent prayers honoring the Three Jewels, savior of myself and others, your disciples, please, please live long.
So we finish with three prostrations. So can you take a ten minute break? And start at five to.