Affiliated with the FPMT

• Day One Part One : Introduction and Continuity of Consciousness
• Day One Part Two : Continuity of Consciousness and Compassion
• Day One Part Three : Oral Transmission Begins
• Day Two Part One : The Merely Labeled 'I'
• Day Two Part Two: The Object to be Refuted
• Day Two Part Three : Golden Light Sutra Transmission
• Day Three Part One : Karma and Meditation on Emptiness
• Day Three Part Two : Meditation on Emptiness and Refuge

Day Three Part Two : Meditation on Emptiness and Refuge

So that, one or two techniques that, just mentioned that. For those who are, do not have much idea of emptiness, you know, doesn’t know how to meditate, just to give, just to play around, you know, just to play around in the emptiness, or something.

Anyway, so this is one technique that may also be helpful that, for example, this is what I normally mention, one technique that … so you ask yourself, what I am doing, you ask yourself, what I am doing. Then say, I am sitting. Why I say I am sitting? Why I say I am sitting? There is no … you see, while you are questioning, while you are questioning you should watch the I, self, to start with. You look at the self, I, and then you … what are you doing, then, I am sitting. Whatever action you are doing, you see that, sitting or sleeping or walking or whatever, eating, eating, going to toilet, whatever activity you are doing then, sitting here, at the moment sitting.

Why I say I am sitting? There is no other reason at all, there is no other reason at all except the aggregates, the body is doing the action sitting. That’s all. Nothing else, no other reason. So you put the reason, aggregates, no other reason at all except aggregates, the body is doing action sitting.

After you put this reason, then look at what happens to the self, I. If your mind is meditating, not just saying the word but your mind is meditating, definitely, definitely there will be change in the view of the I, self. Something different than before. Before you start to analyse, there is a real I sitting, doing the action sitting, that what you believe. But now after you put this reason, there is no other reason at all except the aggregates, the body, is doing the action sitting. [pause]

If one is meditating then what should happen, what effect, by putting the reason then watching, watch, spy or watch, how you see the self - that’s totally different, totally changed. Before, see the real I, what the … as the scientist, as the psychologist says, emotional I, or the truly existent I, real I seems existing. Now here, that you see, I think, I guess depending on each person, could see it’s not … now it’s not there. You know. There is no such thing on these aggregates, you see. However, there is definitely change in your view of the I, how you see the I.

Doing this, many activities, while you are walking, even doing this meditation while you are walking, eating, not only sitting but listening, talking, so then by meditating like that then you see more and more clear the false I. Before there is a real I but after that, you see, it’s not there, at all. However the, something becomes, however not like before. You don’t see the I like before at all.

This meditation helps to recognise the gak cha object to be refuted, recognise the false I that which, that which we have to realise, on which we use all the analysis, that is explained in the Madhyamika subject, Nagarjuna’s teachings – dependent arising or all those, so many different reasonings to realise that doesn’t exist. Analysing on that, you know, to realise that’s totally non existent. So like that. So that is empty. That’s the … so realising that, realising that total non existent is the emptiness of the I, ultimate nature of the I.

Also this is His Holiness, one time as His Holiness explained, the method, method, the way to, method to recognise the false I, the object to be refuted. There are not so many words, just very simple but very effective.

The other thing … if there is a child or say, child called Kiko, you know, child whatever it is, (Rinpoche laughs) call Kiko. So Kiko… before the pregnancy, before the pregnancy, before the aggregates, Kiko’s aggregates is actualised, before the pregnancy, you know, Kiko’s aggregates is actualised, before that, even the parents, even the parents that gave name, Kiko, that time Kiko doesn’t exist. That time Kiko doesn’t exist. That time Kiko doesn’t exist, even they gave name. They went through the books, list of many, thousands of list of names and then they found Kiko and they agreed, they label Kiko. So their mind labelled already Kiko but Kiko doesn’t exist that time.

Now, now, the other one, Kiko’s aggregates is actualised. Pregnancy happened, Kiko’s … anyway, Kiko’s aggregates is actualised but parents hasn’t labelled Kiko. They haven’t gone through the book, or you see, anyway they haven’t labelled Kiko. So that time Kiko doesn’t exist. Not only before but even now, even this time aggregates is actualised, but parents hasn’t labelled Kiko, that time Kiko doesn’t exist. Even that time Kiko doesn’t exist.

So when, so when Kiko came in existence, is, there is valid base, aggregates actualised. Base to be labelled is there, actually actualised. Then because of that, parents, father or mother, whoever, decided, mind made up, made up, made up the label, Kiko and believed in that. Made up the label Kiko and believed in that. Mind … the aggregates, the valid base, aggregates is there, then father and mother’s minds just simply made up the label, Kiko, believe in that. So that time, then Kiko came in existence. That time then Kiko came in existence (finger snap).

So now, so now, what is Kiko? So now what is Kiko? So it’s nothing. Nothing other, except what is merely imputed by the mind. Nothing other except what is merely imputed by the mind. Kiko is nothing other than what is merely imputed by the mind. So that means again here, again here, Kiko is nothing other than except what is merely imputed by mind.

So therefore Kiko is totally empty, totally empty of existing from its own side. Kiko is empty of the real, the real, what we, what appears to, what we believe in daily life real Kiko, in the sense existing as real Kiko appearing from there. Real Kiko appearing from the object side, from Kiko’s side. Real Kiko in the sense of appearing from Kiko’s side, you see. Not Kiko that is imputed by your mind, not that but Kiko appearing from its own side. So the Kiko is totally empty of that Kiko. Totally empty of that Kiko, you know, Kiko appearing from its own side, you see, that one, real Kiko, is empty of that. So the other one - totally non existent. Totally not there, cannot find anywhere. Kiko exists but is empty, totally empty. So again here unification of emptiness and dependent arising, what Kiko is dependent.

So that’s the one meditation technique simple, you see. Not too much reasoning, simple. To get an idea of empty, truth of Kiko, for example, truth of Kiko, able to see the truth of Kiko and the false of Kiko - Kiko doesn’t exist.

I’ll mention this and I stop there. [Pause]

This is, also sometimes His Holiness give this, explains through this, give this technique, also helpful.

360 days, 360 days, not 6 days, 60 days - when we do not analyse what is the year, not this ear, not this … year, so normally in our daily life when we do not analyse, when we think about year, this year, this year I am going to do, this year I am going to travel. This year I am going to travel, I am going to travel or this year I am going to go school or university or going to do job. So anyway, so you see, when we do not analyse what it, what is the year, you see, real year, the real year in the sense existing from its own side. There is year appearing from there. There is a year, real year appearing from there, okay? So that is a gak cha object to be refuted, real year appearing from there. You don’t see as merely imputed by your mind but when you think year, real year coming from there. So that’s a false year. So that’s how normally appeared and believed, you see, by our hallucinatory mind, the ignorance.

So now, what is year? What is year? It is nothing, it is nothing other except what is merely, what is merely imputed by the mind. Because there is a base, 360. Because there is 360 days. So year is merely imputed by the mind. So now here you can see, now here when you analyse what is a year, it is totally empty of the year that you used to believe before, the way it appeared and you believed, totally empty of that, what you used to believe daily life. It doesn’t mean year doesn’t exist, year exists but it’s totally empty. So that’s clear. [Pause]

That’s one way to say but I think the, could put it this way. Twelve months, the base, you can say 12 months. So now, next is a month. So this, say, so sometimes I am not sure so you have to correct me, you have correct me on the numbers. (Rinpoche laughs). 30 days? 4 weeks? Huh?

[Student]

Is right? Four weeks, or three weeks?

[Student]

OK. All right. So now here, a month. So again when we think of ‘month’ in our daily life, in our daily, a real month is appearing, a real month is appearing from there. You don’t see merely imputed by your mind even though right now, just a second before, your mind merely imputed but you don’t see that. And believe in it. Merely imputed and believe in that you don’t see. You don’t see that, not aware, you see. So the next second your mind merely imputed, next second it appears back to you, month, month, not merely imputed by mind … not merely imputed by the mind. Not merely imputed by the mind, it appears back the next second, which is not true, it’s totally false. This is what, daily life this is how it has been appearing and that’s how we have been believing. This month I am going to do this, I am going to this and that, all that.

So now, now what is a month? What is month? It’s nothing except what is merely imputed by the mind. Because there is the four weeks, the base. So month is merely imputed by the mind. You think the base, four weeks, now think, mind merely imputed month. Your mind made up the label and believed in that. So now, the month is totally empty. The month exists but it’s totally empty of the real month that you believed before, existing from its own side. It’s unified emptiness and dependent arising, the month which exists. What it is, is extremely fine, subtle.

Now the week. So how, when we talk about week, when we talk about week how it appears, how we believe normally in our daily life, is a real week, a real week, appearing from there. So now, this week I am going for holiday, this week I am going for retreat, this week I am going for beach, whatever it’s call, you see. So normally real week, you see, real week, you see, appearing from there and believe that. So now what is week? So again same. There is the base – 7 days...

... there is the base, then the mind, because there is seven days then mind merely, the mind simply made up the label, week, simply made up the label, week and believed in that. So merely imputed, mere imputation. So now, the week is totally empty, the week is totally empty of the previous week that just before was the way it appeared and how you believed. The real week. So now this is, now this, after analysing this week, totally empty of that. So that previous week, that other one, which person believed, total non existent, total non existent.

So same thing, then the twenty hour, the base, then mind merely imputed, day. Simply made up the label, day, and believe in that. So again, now here, the day is totally empty, totally empty of the real day, the way it appears and believed by one’s own mind, ignorance, you see. So that one, that one which we normally believe in our daily life, is totally non existent, there is no such thing there. So the day is empty of that day, that real day.

So now the hour. 60 minutes, I guess (Rinpoche laughs) so there is the base 60 minutes. So when you meditate you should think like this. First how you see the hour. How you see the hour. When you think hour, how it appears? Then you analyse. First how do you see the hour, then use analysis. So there is 60 minutes, the base, then your mind merely imputed, made up the label, hour. What did I say? Got confused now. [Pause] Yeah, sixty minutes. Then hour merely imputed, one’s mind merely impute hour, so that is what hour is. So therefore the hour, now here it’s totally empty of, that hour that appears, the way it appeared and you believe before, in daily life, totally empty of that. Totally empty of that. So that other is false hour, now this is the hour which exist, that which is empty and dependent arising.

So now same thing, the minute. So that … how many seconds, how many seconds in a minute? Huh? Sixty? What, huh? How many.

[Student: 60]

Okay. So sixty seconds, okay, now so on that base mind merely imputed, mind merely imputed minute. Mind merely imputed minute. That’s it, nothing else, nothing other than that what is minute, you see. So minute exist but it’s totally empty of the real minute what which believe and it appeared, the way it appeared, totally empty of that. The other one is false minute. This one is truth, the reality, what is minute, that you say exist, you see, extremely … what is a minute is extremely subtle.

Now the second. So I guess, I don’t know, I don’t know the camera, when you click, count, you count many, I don’t many hundreds of what? Seconds or something, what, what you call?

[Student]

Frame? Huh?

[Student]

So in camera can count, so many, the shortest time, can you say? The other name.

[Student]

For example, you know, duration like this. [Rinpoche snapping fingers] Duration like this is counted, is counted 365 shortest time. So the second here is counted, according to Mahayana, 365 shortest time. Counted like that. According to the law, the Vaibashika school, like that, 65 is shortest time but according to Mahayana, 365 shortest time. So I could, I think, seconds, clock or … so when that, anyway, I think scientist what they, I don’t know how much it count within this, [finger snap] I think must count many but I am not sure. So like that. So again, on this bases, on this bases then second merely imputed by mind. So what is second, is nothing except what is merely imputed, you know, by mind. So that’s totally empty of that real second, the way it appears which we believe normally. So the other one is false second, this is second what exist, that which is empty.

So even the, even the shortest time, even the shortest time 365 shortest time, it is what is call is name. Even that what is call is name. 365 second what is call is name. So name has to come from the mind. So it’s merely imputed by the mind, you see. It is merely imputed, 365 shortest time, is merely imputed by the mind. So you see, merely imputed by mind, so which means empty of, they all are empty of the real shortest time, 365, you see, each one is empty of the real one.

So now here, so now here, starting from the year, starting from the year, down to the second, you know, the shortest time, all that, you see, they are all empty. In reality there are all empty. Existing, existing, it’s mere imputation, exist in mere name, merely imputed by mind, all that.

So similar meditation from the I … so point it here, I. similar meditation from the I, I aggregates, you see, general aggregates, collections of the five aggregates, then each aggregate – form, aggregate of feeling, cognition, compound aggregate, consciousness, then aggregate of form, then you see, the collections of all the parts, collections of all the parts of the body and then each part, each limb, you see, part, then parts of the limb. So everything goes, everything goes down, goes down to the atom. So goes down … so more analyse, more analyse, then goes down to atom. So according to Prasangika school, the atoms, the particles, you see, imputed on the base, another atom. So atoms are particles. So atoms, without mind, without the mind labelling there is no atom. So what’s called atom is merely imputed by the mind, name merely imputed by the mind. Merely imputed by mind, so what appeared, what atom appears, what atom appears from its own side, that is object to be refuted, that’s hallucination. That’s totally empty.

So starting from the I, everything like that. Existing, exist in mere name, merely imputed by mind. So therefore starting from the I down to the atoms, particles, atoms everything is empty. Everything exists as mere imputation, so everything is empty of existing from their own side.

While one is walking, one can do that with this meditation, you can walk, starting from the I, everything existing mere imputation, I, aggregates, everything. With this awareness of everything merely impu… exist in mere name, merely imputed by mind, you walk. It becomes, it becomes very fascinating. Wonderful discovery.

Same thing, the continuity of consciousness. One is the atom, one is the consciousness. The seconds of consciousness, then there are also particles. So many particles ------. Time, the continuity by dividing. So all those merely imputed by mind, what appear, what appeared, consciousness and all the split second of consciousness, hour, hour, minute, second, all the split seconds and then shortest time, then within each one there are many shortest time, all those appeared, real one appearing from there - all that is object to refuted, false, they are empty.

So here the same, it shows what the, what’s the false view, false I, I which exist and the aggregates, false aggregates which doesn’t … and aggregates which exist, so again here it shows. So this is also very good meditation, very good meditation.

So one does this analysis, then you walk, after do the analysis, then when you walk also you do the same, with this continued awareness. So then, here there is nothing to, there is nothing to grasp, to hold onto. So it helps to not, it helps to not rise the three poisonous minds, to not create cause of samsara. Like that. So it helps for liberation. To liberate oneself then also with this experience realising, one is able to liberate other sentient beings yeah so...

I think the time is gone (Rinpoche laughs)

The real time, the real time … the real time or…always (Rinpoche laughs) So I think maybe … this is just to give you some idea, those who are not familiar to do some meditation, basically like that.

I should have brought that subject last night.

Sorry, I didn’t get to touch Golden Light Sutra. (Laughter)

Very sorry. I think lots of obstacles to … I think my mind became obstacle to read the Golden Light Sutra...

... so taking refuge, the refuge vow… one is refuge, one is in Tibetan what’s called _____, only refuge upasika vow, those who are taking only refuge, only upasika refuge, that is one. Then those who taking any lay vows - five, four, three, two, one, whichever one can from the five lay vows, that is one thing.

It is mentioned in the sutra Doding yingzing gyalpo(?), this sutra by Buddha, anyone, equalling number of the water atoms of the Pacific Ocean, that many eons, eons equalling the number of the water atoms of the Pacific Ocean, then one make offering to buddhas everyday, food and drink, umbrella, banners, so forth, very extensive offering, very extensive offering to buddhas, then, in degenerated time one person keeping one vow, one precept just for one day, just for one day, one precept, one day, this one collects far more greater, far more greater merit than who made offering extensive offerings to the buddhas, for eons, how many eons, equalling number of water atoms of the Pacific Ocean. So itself is unbelievable merit, extensive offerings to the buddhas, to all the buddhas not just hundred years like that, but eons, how many eons, equalling number of the water atoms of the Pacific Ocean. It is said that sand grains of Ganga but this is not the Indian river Ganga but this is Pacific Ocean and sand grain, not ordinary sand but it’s water atoms. So equalling, water atoms, eons equalling the water atoms of the Pacific Ocean. But then one person taking one precept, keeping one precept one day, such this degenerated time, now is even over degenerated time, flourishing the five degenerations, so here such degenerated time one person keeping one vow collects far more greater merit than all those other extensive offerings, that many eons number of offering to Buddha, everyday, it becomes very small.

So this is what the Buddha … this is one quotation. The other quotation… however, must realise, so therefore must realise even you take only one vow in such degenerated time, the benefits unimaginable, like limitless sky.

The other one is three thousand galaxies, the great thousand of three thousand galaxies, universe, you count one, two, three, four like that thousand, then one thousand like count one, two, three four, thousands. Then again you count one, two, three, four … then thousands, so like that. Great thousand of three thousand galaxies, all those sentient beings become wheel turning king and then each one offer, each one offers oceans of butter, by putting Mt Meru of wax, make light offering to Buddha, that one person living in the vows, so those are not living in the vow, but this one person living in the vow offers to Buddha butter size of mustard of seed and size of hair wax, size of mustard seed butter, make light offering to Buddha, this person living in the vow making very tiny offering to Buddha, mustard seed, size of mustard butter and hair … wax, light offering to Buddha, this person living in morality collects far more greater merit than the great thousand of three thousand galaxies of sentient beings living that, all those become wheel turning king, everyone makes ocean of butter, Mt Meru size, light to Buddha, the merit is small, if you compare.

By living in the vow, the precept, then not only, while you are working, many hours doing job, many hours doing job, you collect merit all the time and how many hours one sleep in night time, night time or day time, how many hours one sleep, all those hours you collect merit all the time, you make your life meaningful, you collect merit all the time by living in the vow, you see. Walking, sitting, sleeping, whatever, all the time you’re collecting merit, so making the life meaningful all the time.

Then not only that, with the vow whatever virtue you collect everyday it increases, it increases hundred thousands, depending number of the vows, you see, even millions it increases. You see, thousand, one hundred thousand, millions, it increases, whatever virtue you collect by living in the vow, whatever virtue you collect it increase so much, like business in stock market, banks, you know. However the merit, whatever virtue you collect increase, unbelievable.

So again here one makes one’s own life so meaningful. So easy, so like that.

And this is the foundation, it’s the foundation to achieve libera… this is the foundation, living in the morality, living in a pure life become basis for, to achieve perfect concentration, shamata, then that becomes basis for great insight, great insight, that realisation, able to derive rapturous ecstasy of body and mind, by meditating on emptiness, unified with the shamata. Then that becomes basis for the wisdom directly perceiving emptiness, aryan path, exalted path, which directly ceases the defilements, seeds of delusion, the imprint. Then, with the support of bodhicitta also able to cease even the subtle defilements. So then able to achieve full enlightenment, like that. So this is the foundation for all the development, the liberation, enlightenment.

Then other one is, from the five lay vow, five, four, three, one, whatever one is able to take, you stop other sentient beings, other sentient beings receiving, other sentient beings receiving harm from you become less, including sentient beings, people living in the country, family, animals around you, starting from there to the country, in that country, and all the rest of the world, they receive, they receive less harm. More number of vow one takes, they receive less harm from you. So they receive that much peace and happiness from you.

So now here, at least stop giving harm others. So that is the peace and happiness what they are receiving from you by living in the vow. So therefore this becomes, therefore this become most practical contribution for world peace. How many number of vows one takes, this becomes the most practical contribution for world peace, sentient beings. So this is the importance of that, you see.

So from the five, whichever one, think one can do that, or if one can’t take all the five, then only just take refuge. Only refuge upasika vow, one can take. Because Buddha is so kind, Buddha is so compassionate for us sentient beings, so Buddha, according to us sentient beings’ capacity, you see, that even granting the refuge, taking refuge vow, their practices, refuge practice, you know, three things to abandon, three things to practice, so you stop many, this way you stop many negative karmas, you stop many negative karma that obscures your mind to have realisation, you see, and then collect so much merit, you know, just even with the refuge practice, refuge vow, respect to the holy objects, like that, you see, so everyday you collect lots of merit. Before eating or drinking, first you offer to Buddha, that’s part of the general practice, by taking refuge you should offer to Buddha, Dharma, Sangha, should offer, then you take this blessing to achieve the spiritual path, path of liberation enlightenment and benefit other, to serve other sentient beings. So every time first offer then you take.

So like that, before going to bed, three prostration, at least, and then when one gets up on the morning, three prostration to Buddha, Dharma, Sangha. So things like that, you see, there are general practices like that. So you see in the daily life, Buddha is so compassionate to us sentient beings, so Buddha, in our daily life… anyway we have to eat, we have to sleep, all this, so you see, it is a way, it’s Buddha’s skilful means for us to collect the virtue, you know, while we doing this daily activities, sleeping eating, all this, collect virtue, so much cause of happiness. So reason is like that.

Even just with the refuge alone, from just that practice, collected so much merit, purification. So like that.

From Buddha’s sutra, there are unbelievable, unbelievable, unbelievable merits of taking refuge, like skies of merit, going for refuge to Buddha, Dharma, Sangha, something … anyway, I am not going to read. I think just say it is unimaginable, limitless skies of benefit. I think if I going to read the text it’s going to take a lot of time.

Taking refuge to Buddha, Dharma, Sangha, how much merit, that and then other examples, it would take time to translate all that. So it is said, if taking refuge the benefit is materialised, even the three thousand, great thousand of three thousand galaxies, all this will be very small container, taking refuge the merit if it was materialised could not fit in the great thousand of three thousand galaxies of the universe, cannot fit.

Whenever we do practice, we do the refuge. If you do, whatever practice you do, it increases, it makes difference, the merit increases hundred times more. With refuge, not only that, become, not only it becomes Buddhism or practice of Buddhadharma, what you do, not only that but by having refuge, with the refuge if you do the practice, the benefit, the merit increases one hundred times, Kirti Tsenshab Rinpoche explained. So like that.

I already explained the first night about some ----- those things, what is done, introduction is already done. So here just this … actually, actually you have refuge already in your mind. This is ceremony, this is taking vow, making sure that, directing one’s own life, making sure that, it’s like you are in an aeroplane, it’s like you are in an aeroplane, you are in a rocket, put it this way, you are in a rocket going to the moon, you put yourself in rocket and go to moon. So here the refuge, taking refuge vow, by living in these qualities, practice then you are able to, then able to achieve, able to take all of those vows. Then able to achieve all the realisations, up to enlightenment. So like that.

When you take, the minute, by listening teaching, the minute when you have wish to, interest or wish to meditate on the path, to learn Buddhism and to meditate on path, to liberation, enlightenment, that time, that time in your heart refuge is taken. Dharma. So who reveal Dharma? Somebody has to reveal Dharma. Somebody has to reveal Dharma. So Buddha is the one who reveal. So naturally if you are, since you are, since you want to actualise path, rely upon that then naturally you rely upon on Buddha who reveals that. Then you rely upon Sangha who help you to learn Dharma, to actualise path, to inspire you, who is the attainer of the path, so like that, practitioner or attainer.

So that’s how naturally you go for, by thinking refuge in the Dharma you go for refuge Buddha, Dharma, Sangha, like that.

So now here as I mentioned before putting yourself in rocket going to moon or aeroplane, you know, beautiful place where you wish to enjoy, you see, so you are here making sure to practice. Putting oneself to that, into practice, to achieve liberation, to achieve enlightenment. So like that.

So here, those who are taking think, “until I get liberated from this samsara, then I’ll continuously be attacked by suffering of pain, suffering of changes, samsaric pleasure the suffering of changes and the pervasive compounding suffering. However all the time take this body and mind which is nature of suffering, all the time, one after another. So no end for suffering until I liberate from samsara. So this time while I have received all the opportunity, I have received perfect human body and virtuous friend leading on path to liberation, to enlightenment, have met Buddhadharma so this time then I must achieve enlightenment before, I must achieve great liberation, enlightenment, okay?

Those who are taking only refuge upasika vow think, I am going to only receive upasika vows. Then those who are taking not just that then, one vow … from the five lay vows, one or two or whatever … then thinking that this is just about one time I have this precious human body, you know, as I mentioned yesterday, which gives this incredible opportunity to achieve all the happiness for you, cause all the happiness for all sentient beings.

So therefore, therefore I am going to do my best, best use of this, best use of this precious human body that I have, in a very short time, in a very short time. You can’t say how many days, how many hours, minutes that you are going to have this, can’t tell. Very short and even that can be ended any time. So therefore I am going to make best use of my life, you see, precious human body, not just for my happiness but for the world, to all sentient beings. So therefore then taking refuge, lay vow, whatever, one or two or three from .. abstaining from killing, stealing and sexual misconduct, telling lie, alcohol so whatever one can, for the peace and happiness of the world. So this is, this is against the war. This is what you are doing against the war, you see. All that, all those violence - opposite. For the happiness of all the sentient beings, okay?

So then, by relying upon Buddha, as founder of refuge. Dharma as actual refuge. Sangha is the helper to actualise ------, I rely upon them.

Those who are taking refuge, this is also your best way to repay to the parents, to any sentient being, including this life parents. We have to repay their kindness anyway, we have to realise that they are so precious, so kind, realise and therefore we should repay. So this, taking refuge, all this, any of the lay vows, is the best way to repay their kindness, making one’s own life most beneficial, for you to achieve, to finish your, to end your suffering of samsara and to achieve ultimate happiness, liberation, enlightenment and to cause that to all sentient beings. So the parents, you know, they sacrificed their life, the mother who gave birth and then whoever, even you’re brought by somebody else, whoever took care, gave you education, everyday when you were child, baby, everyday bore, everyday protected you from hundreds of life danger everyday and gave education and bore so much hardship, bore so much hardship, suffered for you, for your wellbeing, for your happiness, created so much negative karma for you wellbeing. And then they have to experience all those sufferings, negative karma, all the problems and then in the next life in the lower realm, like that. All the exhaustion body and mind, all those, however they suffered so much to take care of you, for your wellbeing, for so many years.

So therefore, therefore by taking this refuge and any of the lay vows if one can, then this is making best use, this is best, something special, useful to the world, to the parents, to the country, to the world, to sentient beings. So think like that. [Pause]

So here you are relying upon Buddha, okay, whose holy mind is totally free from all the mistakes, defilements, and perfect in all the qualities, realisation. So, perfect understanding, the compassion, power to guide us. So with whole heart, with whole heart rely upon Buddha.

Then next one is relying upon Dharma, the true path and true cessation of sufferings. So rely upon this, okay, to be able to actualise in oneself. [Pause]

Rely upon the Buddha, billions times much more than rely upon the physician, doctor, they can recover sicknesses but only temporary. And rely upon Dharma billion times much more than medicine, medicine can cure, even can cure sickness but only temporary but here the Dharma can cease completely all the cause and all the suffering of samsara, you see.

Then next one is relying upon Sangha, the attainer of the cessation of suffering and true path, who can guide us.

So now here, there is a booklet that explains, that explains all the details about refuge – teachings to abandon, teachings to practice and general there is about, say, seven or eight general practice, what I mentioned before, before go to bed, three prostration at least, when you get up three prostration, then before eating first offer, make offering, whether you make prayer, doesn’t matter but from the heart you offer then you take. And then practice compassion for sentient beings as much as one can. And then rely upon the holy beings. If you rely upon the holy beings, then you are a holy being, you see. Like that. Rely upon the virtuous friend, rely upon Buddha then listen to teachings.

Taking classes, studying, listening to teachings. It doesn’t mean, it doesn’t mean everywhere wherever there is somebody give teaching to go to listen. Some of the Chinese countries they think like that, they interpret this like that, it is not like that. But generally, generally listen to teachings. Where there is qualified virtuous friend, listen teachings. Those with whom you have already made connection, or those haven’t made connection, qualified guru, teacher then receiving teachings. Then in a situation where you create very heavy negative karma by getting angry or like that, then try to practice patience, try to control the mind. So there … generally try to, you know, like that. And then taking, such as eight Mahayana precepts, which is only one day, taking higher. So there are instructions, there are other things, certain ------, to make our life most beneficial, so the Buddha advised like that, for all sentient beings. So if you read the book then you can understand and then also the benefits of the vows is explained there. Explains the vows in there.

So here I am not going to repeat the vows, whatever you have taken, whatever you are taking, you just think in your heart.

The past arhats, they changed their attitude, they changed from the actions of body, speech that harms others, the negative karmas, abstain from those and like that then also today I am going to change attitude, my actions, body, speech from those harming other sentient beings, from those, like for instance with the five lay vows, you see, to abstain from killing, stealing, sexual misconduct, telling lies, intoxicants, that I am going to engage in that. Whichever one is taking, first think, like the arhats, they practiced this, achieved liberation from samsara. I am also today going to engage in this. Practice these vows. So just think like that in your heart. [Pause]

So this blessed string, this blessed string, so many thousands, thousands of the mantras have been recited and blessed, especially Om Mani Padme Hung, then other powerful mantras, so this, so therefore to not throw away and as it’s mentioned in the text so many, so much benefits these mantras have, so it’s good to keep it and you won’t … when you see somebody, animal or people dying or dead, to put on the body, it’s very good. It has power to purify negative karma, so that way then it can help for their good rebirth. And generally the blessed string is good to, is given for protection but I think it’s good to remember, of course, by reciting mantra so forth, it purifies negative karma but however the, I think most important thing is to remind good heart, when you wear this to remind you good heart. When you practice good heart that becomes the best protection, best protection, like when Buddha was about to achieve enlightenment, millions of maras, ten millions of maras try to attack Buddha but Buddha lived in loving kindness, you know, in the meditation loving kindness, so those ten millions mara unable to harm Buddha. So the blessed string is to remind you good heart. Then that becomes very helpful. So just to mention that.

So before, Geshela was talking about, much Buddha. So this is Buddha here. I am just Mickey Mouse from, I’m just Mickey Mouse from Solu Khumbu. (Rinpoche laughs)

End of Teaching