This completes the teaching on ascending with the conduct.
This was committed to writing at the upper hermitage of Chimphu on the eighth day of the last summer month in the Year of the Hare.
Seal of treasure.
Seal of concealment.
Seal of entrustment.
1. The particular set of vows one has taken of any of the three vehicles.
2. The bodhisattva vow and the refuge precepts. The latter also includes the vows of individual liberation. See the glossary.
3. “Appearance and existence” refers to the universe with all sentient beings.
4. Another word for the Mahayana teachings or the paramita vehicle.
The Master Padmakara of Uddiyana, who appeared as a nirmanakaya in person, was asked by Lady Tsogyal, the princess of Kharchen: Great Master, please be kind and teach the basis for all Dharma practice, the means by which to end birth and death, a little cause that has immense benefit, a method that is easy to apply and has little hardship.
The nirmanakaya master replied: Tsogyal, taking refuge is the basis for all Dharma practice. The Three Jewels are the support for all Dharma practice. The means that brings an end to birth and death is to take refuge along with its subsidiary aspects.
Lady Tsogyal asked: What is the essential meaning of taking refuge? What is its definition? When divided, how many types are there?
The master replied: The essential meaning of taking refuge is to accept the Buddha, Dharma, and Sangha as your teacher, path, and companions for practicing the path, and then to pledge that they are the fruition you will attain. Thus taking refuge means a pledge or acceptance. Why is such an acceptance called taking refuge? It is called taking refuge because of accepting the Buddha, Dharma, and Sangha as the support, refuge, and protector or rescuer for being freed from the great fear of the sufferings and obscurations. That is the essential meaning of taking refuge.
The definition of taking refuge is to seek protection from the terrors of the three lower realms and from the inferior view of believing in a self within the transitory collection1 as is held by non-Buddhist philosophers.
When divided, there are the three types: the outer way of taking refuge, the inner way of taking refuge, and the secret way of taking refuge.
THE OUTER WAY OF TAKING REFUGE
Lady Tsogyal asked: Concerning the outer way of taking refuge, what is the cause of wanting to take refuge? In what object does one take refuge? What kind of person takes refuge? What are the manners or methods though which one takes refuge? With what particular attitude does one take refuge?
Master Padma replied: The cause of wanting to take refuge is fear of the miseries of samsara, trusting in the Three Jewels as the place of refuge, and, moreover, accepting the Three Jewels to be the objects of refuge and the protectors of refuge. Through these three you give rise to the intention of taking refuge. In general, one wants to take refuge due to fear of death.
There are many people who do not even notice that half of their life has passed and who do not think of their future lives for even an instant. They have no refuge.
If you were not going to die or if you were certain of a human rebirth, you would not need to take refuge. However, after dying and transmigrating, there are the overwhelming miseries of the lower realms.
In what object does one take refuge? You should take refuge in the Three Jewels. Who can bring an end to birth and death? It is exclusively the omniscient Buddha who is free from all defects and who has perfected all virtues. Therefore, only the Dharma he has taught and the sangha who uphold his doctrine are able to bring an end to the cycle of birth and death of self and others. Since these are the sole objects of refuge, you should take refuge in them.
In general, there are many people who consider the teachings of the truly and perfectly enlightened one as no more than the words of a fortuneteller, and who, when pressed, go to spirits for refuge. It is difficult for such people to have refuge.
What kind of person takes refuge? The one who possesses interest, devotion, and faith, and who thinks of the virtues of the Three Jewels. One should possess these three particular attitudes:
Since samsara is without beginning and end, I must turn away from it this very moment!
The gods of the non-Buddhists and so forth are not my objects of refuge!
The omniscient state of buddhahood alone is my true object of refuge!
This is how the special taking refuge takes place.
When taking refuge, mere lip service is useless. This is like empty muttering. It is uncertain where it will lead you.
What is the manner in which one takes refuge? You should take refuge with respectful body, speech, and mind. You should take refuge with three thoughts: fear of the lower realms and samsara, trust in the blessings of the Three Jewels, and steadfast faith and compassion.
The person who believes that this life is perfect and that the next one will also be perfect will simply die while still about to practice the Dharma. That is not enough.
In this context, you should know the rituals of taking refuge.
With what particular attitude does one take refuge? You should take refuge with a sense of responsibility for the welfare of others. You should take refuge with this attitude, as you will not attain the true and complete enlightenment simply by renouncing samsara and desiring the result of nirvana.
In order to free all sentient beings from the miseries of samsara, I will take refuge until I and all the sentient beings of the three realms have achieved supreme enlightenment!
In general, all wishing is dualistic wishing. Taking refuge without being free from dualistic fixation is not sufficient.
Lady Tsogyal then asked the master: How many kinds of training does the outer way of taking refuge entail?
The master replied: As soon as you have taken refuge you must skillfully practice the eight trainings, in order to prevent your commitment from degenerating.
She asked: What are these eight trainings?
He replied: First, there are the three special trainings: Having taken refuge in the Buddha, you should not bow down to other gods; having taken refuge in the Dharma, you should give up causing harm to sentient beings; having taken refuge in the Sangha, you should not associate with heretical people. These are the three special trainings.
To explain that further: First, having taken refuge in the Buddha, “not to bow down to other gods” means that if you bow down to mundane gods such as Mahadeva, Vishnu, Maheshvara, or others, your refuge vow is damaged. If you go to such gods for refuge, your refuge vow is destroyed.
Secondly, having taken refuge in the Dharma, “to give up causing harm to sentient beings” means that your refuge
