Greetings to all of my Dharma friends.
I hope that you are well and I hope that you are happy.
So wherever you are in the world,
Just have this feeling as you listen that we are close to each other.
And accordingly,
Please study and practice well.
And we will continue with the instructions on the way to meditate on the lamrim or stages of the path in brief installments.
And we have already covered a few topics in this series of the lamrim including things like the precious human rebirth or also the mind's potential or nature of the mind.
And so today we will be focusing on refuge.
So when we speak of refuge,
The first two things that we can understand is the two types of refuge,
What we call the common practice of refuge,
The Theravada and Mahayana,
And the second is the uncommon Mahayana refuge.
And as we talk about these two types of refuge because we started with the common refuge,
Common to Theravada and Mahayana,
We talk about it firstly from the point of view of the cause.
In this instance there are said to be two causes of stable refuge and when we speak about the uncommon Mahayana refuge,
It is said to have three causes.
And so in terms of this practice of the common refuge,
As we said the causes are two in number and they are fear and faith.
And so as much as possible if we are able to have these two causes in a very stable way,
Then one's practice of refuge will be stable.
But if it is unstable neither here nor there,
Then correspondingly the practice of refuge will not be stable.
And also if we know how to meditate on these points correctly,
In particular the point about fear,
This is something that will help us to sort of practice in terms of our karma to arise,
Virtuous karma,
It is something that will sort of encourage us in our practice,
It is not something that will cause difficulty to our mind.
So if you don't know the reason for meditating on fear or how to meditate on fear in this context then it might seem reasonless and in this case it could cause kind of upset or nervousness in the mind.
This is definitely possible.
So if meditating on the fear is giving the mind a little bit of problems then we emphasize the faith aspect of it,
Thinking through faith in the three jewels I can definitely get rid of these problems,
I can clear away these obstacles and in this way one sort of reinfuses a lightness in the mind.
And so that closes the discussion on the common refuge.
When we speak of the uncommon Mahayana refuge we have a third point,
So the first two are similar and then the third point is we think not just about ourselves but we think about other sentient beings,
We think about all the six types of beings who are sort of enduring difficulty,
Suffering within samsara,
We arise compassion for them and then from that frame of mind we go for refuge,
This is the uncommon Mahayana refuge.
So if we have these three in a stable way,
So I'll just enumerate them again,
The fear,
The faith and that aspect of compassion,
Then one's practice of the uncommon Mahayana refuge will be stable but if these three are sort of not stable,
Not solid then we will not have an effective practice of the uncommon Mahayana refuge.
And also if we want to make our practice of refuge something that is very vast and very stable then there are six sort of key points or outlines that we should be familiar with.
So then if we were to outline what these six important points are,
The first is going for refuge by way of the cause,
The second is the objects of refuge,
The third is the mode or way of going for refuge,
The fourth is the benefits of refuge,
The fifth is the advice or training related to refuge and the sixth is distinguishing a worthy refuge.
So if these six are understood then correspondingly one's refuge will be very stable and effective.
So thank you very much,
We will now begin the meditation part of this.
So just make the decision that instead of sort of being completely immersed in my daily activities,
The small activities of this life,
I'm going to take a moment to contemplate refuge.
And as a first step just clear away any unwholesome thoughts from the mind,
Any mental projections and put the body and mind in a relaxed state.
So whether we speak of self,
Others or the environment,
The mountains,
The forest and so forth,
It seems like these things have some sort of pinpointable essence.
But if we try to locate that pinpointable essence,
We are not able to do so.
That appearance of the pinpointable essence is incorrect.
There is nothing that is inherently existent.
So from within that sphere of emptiness imagine that there is a beautiful and smooth jeweled ground that manifests.
And then upon that in the space in front of you there is a beautiful teaching throne held up by eight snow lions.
And upon that seat are lotus,
Moon and sun cushions.
Then imagine that we invite from his abode our teacher of the Dharma,
Buddha Shakyamuni,
To sit upon this seat.
And if you wish you can imagine that surrounding him are all of the other enlightened Buddhas,
The Yidams,
The meditational deities,
The Gurus,
The Daghas,
The Kinis,
Protectors and so forth.
And you can also imagine that those Sangha jewels that are Arya Sangha jewels or Superior Sangha jewels are also in this space in front.
Then in front of those holy beings imagine tables of precious substances upon which sit Dharma texts which are in the nature of being illuminated.
These represent the holy Dharma jewel.
And then imagine that at our level on either side of us,
Our father and mother,
And behind them all of the six types of sentient beings of samsara,
Us abiding in samsara,
But in the form of human beings,
With a mind of faith they engage in the practice with us.
So now we have to think that in the past we have accumulated unwholesome activities that keep us here within samsara,
Within cyclic existence.
We've accumulated unwholesome activities that may lead us to the unfortunate states of existence.
And so to just kind of do nothing and just leave that aside would not be responsible.
Thank you,
If I did nothing and that that I call the self,
Myself that I see is so precious,
If in the next life it had to go to one of the three unfortunate states of existence,
How difficult would that be?
So thinking that is there nothing I can do,
Is there not some source of protection from this?
Yes.
In terms of being able to lead us up from the unfortunate realms,
In terms of being able to lead us away from samsara completely,
The three jewels,
Buddha,
Dharma,
Sangha,
They definitely can.
So understanding their preciousness,
Bring forth the mind of faith in the three jewels.
And I know it's not possible that I can use this we that necessary Armed Press is more So,
Thinking that in terms of the instructions of the Buddhas and the Bodhisattvas,
If I am able to study and practice these,
They definitely have the capacity to lead me away from some sara,
From cyclic existence,
With this understanding and confidence,
Bring forth a mind of refuge.
So then,
Also in terms of the teachings of refuge of these holy beings,
The advice of refuge,
It is to protect our karma,
Protect cause and effect.
Therefore I will do so and guard my ethics.
And then imagine that from bringing forth this mind of refuge,
The holy being or the assembly of holy beings in front,
Lights and nectar radiate from their hearts and they fall like snow upon ourselves and upon the crowns of all the assembled sentient beings bestowing blessings.
And think that any unwholesome or negative karma through receiving these lights and nectars,
It is just like washing our body,
All of it is purified,
Cleared away.
And then imagine that also from receiving these lights and nectar,
The blessings of the holy body,
Holy speech and holy mind of the enlightened beings is received in your mind but also that those blessings are received by the visualized assembly of sentient beings.
And then meditate on joy thinking because the Buddhas and the Bodhisattvas,
They promised to take under their protection those who go for refuge,
I have definitely received that refuge,
That protection.
I have been able to draw some meaning from this precious human rebirth.
I have been able to accomplish something of value from this precious human rebirth.
Feeling this brings forth joy.
So we will pause it there.
So Geshe-la is just saying that briefly in terms of bringing forth an effective refuge,
Remember there were three points for that uncommon Mahayana and then also the visualization we did about receiving the purification,
Receiving the blessings and then coming under the protection of the enlightened beings.
So Geshe-la said in terms of purify here,
Purify means to be able to completely purify negative or unwholesome karma in terms of blessings.
It means receiving the blessings,
Body,
Speech and mind of the holy beings and then to come under the protection means to be placed under the protection,
Placed under the refuge of the holy beings.
And then feel very joyful that in terms of somebody,
Beings able to help us in this lifetime and beings able to help us and assist us from lifetime to lifetime in the future,
We now have this stable sources of help and assistance and meditate on a feeling of joy.
And so Geshe-la said also for those of you who may not be Buddhist,
Although you might not formally be going for refuge,
You will still receive the blessings of this practice and you can incorporate it into the understanding of your own beliefs.
In fact the practices of love and compassion,
They can also provide us a similar refuge.
They will help us to be happy and relaxed in our lives.
So thanks very much.
Geshe-la will end here.
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