Now for the three
instructions on accordance of the vows.
First, in going for Refuge to the
Buddha, let your mind be in accord with the Dharma. If we claim to go for Refuge
to the Buddha but our mind is completely in opposition to the Dharma it is not
right. Let your mind be infused with the Dharma, and generate peace and humility
in your mind.
Second, in going for Refuge to the Dharma, we should let our
speech be in accord with the Dharma. If we claim to be taking Refuge in the Dharma
but let our speech be totally contrary to the Dharma this is very wrong. Therefore
we try to give up telling deceitful lies, slandering others, and speaking hurtful
words; we try to infuse our speech with the Dharma in our daily life.
Third,
in going for refuge to the Sangha we should let our body be in accord with the
Dharma. We should try to live our life in accord with the Dharma and give up negative
actions of the body, such as sexual misconduct and so on.
What are the benefits
of observing the Refuge precepts? By going for Refuge we begin to practice the
Buddha's Dharma, this generates numerous benefits. We create a favorable basis
for all precepts and levels of ordination. Also, we are protected from the harm
of negative humans and non-human beings; all obstacles and harmful influences
are pacified. We will not be separated from the blessings of the Buddha, Dharma
and Sangha in all our lives to come. The effects of negative karma will be reduced.
There are so many benefits that it is difficult to count them all.
Now
we'll talk about Bodhicitta. All of the paths of a Bodhisattva must be completed
within the context of Bodhicitta. First try to think of all those beings experiencing
great suffering whom you have seen, like those people who are disabled or sick,
and then think of all the other beings who are undergoing immeasurable sufferings.
You think of this again and again until you feel real and great compassion for
them. You feel as if one will personally dispel all their sufferings; I will do
it even if I must do it alone.
When this kind of aspiration and courage arises
in you, it is the beginning of becoming a Bodhisattva. Developing this kind of
compassion and courage constitute the preparation and training of a Bodhisattva.
There are three kinds of aspiration for a Bodhisattva.
First is the king-like
aspiration. A king has power and can give orders to help and benefit his subjects.
This means one aspires to become enlightened, in order to be able to help all
other sentient beings attain enlightenment.
Second is the captain-like aspiration,
which means you want to become enlightened alongside all other sentient beings.
A boatman loads his boat with passengers and goes with them across the river.
Third is the shepherd-like aspiration, which is when one aspires, "May
all beings become enlightened because of my positive deeds. I will become enlightened
only after every one of them has attained enlightenment." A shepherd will
take care of the sheep first, and only then will he go home. This is the most
supreme type of courage and compassion.
Of these three, the most noble is
the third. But you can choose whichever is more suitable for you; there is no
difference. There are three precepts of the Bodhicitta vow: abstaining from negative
actions, accumulating positive actions, and working for the benefit of others.
Abstaining from negative actions can be elaborated into the eighteen root precepts,
but the essence of all of them can be condensed into not abandoning sentient beings.
To give up on any sentient being is worse than any other negative deed, therefore
one must place emphasis on this.
The Refuge vow and Bodhicitta are not just
preliminary practices, or something to be done in the beginning and then be left
behind. We recite verses on Refuge and Bodhicitta at the beginning of our practices,
but they are not only for the beginning. These two should always accompany you
throughout the path. One should maintain compassion, not give up on any sentient
being, and should keep a strong commitment to the Refuge vow. This is the most
important basis for the Buddhist path and one should always think that "I
will personally bring all sentient beings to Enlightenment."
One should
try to generate a genuine aspiration of this kind and work on it as one would
dig for gold. This means one should be genuine, and not false or hypocritical.
For example if you are not drunk but act like a drunk to impress others, you are
not being genuine. When someone is digging for gold, he or she is not thinking
of anything else but that gold. Likewise, one should focus one's mind solely on
the generation of Bodhicitta and not do it for fame.
If you do not place emphasis
on Refuge you cannot even practice the Hinayana, let alone the Mahayana. If you
do not have an inclination towards Bodhicitta you cannot practice Mahayana, let
alone Vajrayana.
It is very important to understand this basic principle.
If genuine Bodhicitta is established in your mind, you will enter the path of
the Bodhisattvas and you will always meet genuine spiritual friends in your lives
to come. One will receive the nectar of the Dharma teachings, and will actualize
Enlightenment, the perfect Buddhahood, without much delay. Perfect here means
the complete abandonment of all that is to be abandoned and the full accomplishment
of all that is to be accomplished.
Buddha is translated into Tibetan as Sangye.
'Sang' means awaken: you awaken from all the afflictions. 'Gye' means blossom:
the wisdom opens like the petals of a blossoming flower.
Now that we have laid
the foundation for the ocean of Bodhisattva activities, we should say prayers
such as the Zangpa Chopa Monlam, the prayers composed by Nagarjuna, etc. al. We
should say them not just once or twice but every day, and as constantly as possible
throughout our lives for the benefit of others.
The reason why I talk about
Refuge is that we should not waste this life of ours which is endowed with the
eight freedoms and ten opportunities. Of course there are many who are more learned
than I am, but I have tried to say a few words on this. A fool like me doesn't
know much, but if you keep it these words in mind I think there will be some benefits.
Teaching
given at Tsurphu Monastery in 1998, translated by Ringu Tulku Rinpoche.
Redistributed
by the Tsurphu Foundation