Since Rinpoche's arrival in America, the seasons have changed a number of times, and each of us is a little older, greyer, and hopefully, wiser, but it is in the children that we can really see the passage of time.
On April 14, 1987, an eleven-year-old boy took refuge in theBuddha through Chagdud Tulku Rinpoche. This was not the first occasion that Pema Wangdu had attended a refuge ceremony, nor the first time he had ever repeated the words. However, it was the first time that he had come of sufficient age to take the step of formally receiving refuge.
The following is a recounting of Rinpoche's instructions, given from the lama to one young student, but its meaning holds truth for all of us who have ever taken refuge with the Three Jewels and established our pure intention to embrace the Bodhisattva path in pursuit of enlightenment for all beings.
Now we see our children, no longer so young, able to formulate this altruistic intention themselves.
The essence of practice in the Dharma is to be kind to all others. Now that you have turned to the Buddha in refuge, you are no longer an ordinary person, but rather the mindson of the Buddhas and Bodhisattvas. Today is a day of birth, the birth of your spiritual commitment. And the lifespan of a commitment such as this is until the attainment of complete enlightenment.
I ask those of you here today as Sangha witnessing this birth of a Bodhisattva to direct your wishes and purehearted intention, toward the removal of obstacles to this new son's path. Please pray that profound benefit for all beings will be the result of his efforts.
Children are always welcome to attend any initiation or teaching, but only when they reach the age of eleven will their decision to take refuge be considered their own, for it is at this age that the ability to reason for themselves is present.
In our sangha we practice Mahayana Buddhism. Through our understanding of these teachings we realize that countless beings suffer. Each of us really only wishes to be happy, but constantly creates conditions that perpetuate our own suffering. The trap is self-created and endless in the wheel of confusion.
On the other hand, having a human body such as yours is no accident. The fortune of a precious human birth is the result of vast previous accumulations of virtue and deep sincere wishes to gain a body such as this. With it, you can hear and practice methods that will train your mind, reducing ignorance and increasing wisdom. Additionally, you have very fortunate supporting conditions, like this environment, family, and sangha of practitioners. All of these rare conditions have come together in a very auspicious way, providing you an opportunity to create abilities to help others and ultimately attain Buddhahood.
As practitioners of Dharma, each of us must aspire to the greatest of all potentials. So think each day with deep conviction: "Life is very precious, from this day forward I dedicate my life to the welfare of others. In order to increase my abilities to benefit others, I aspire to attain full and complete enlightenment. For this reason I take refuge in the faultless teacher, the Buddha."
Why is the Buddha considered a faultless teacher? Because the Buddha achieved enlightenment. This means that through reducing self-importance and engaging in virtuous effort to benefit others, he was able to remove the three poisons from the mind. So, free of delusion, the intrinsic nature of Buddhahood shown through. When one has achieved such a level of perfect accomplishment, the nature of all phenomena is fully realized, and one has omniscience of all that exists, past, present, and future. This is the meaning of faultless.
•••
To go for refuge in the Buddha means that we value the Buddha's example, so much so, that we pattern our life after his teaching. When we fully understand that our suffering is due to our own confusion and delusion and not due to others, we can begin to practice the Dharma in order to conquer these shortcomings and reveal our essential nature. In so doing we are taking refuge in the Dharma, the doctrine of the Buddha.
From this day forth, young son, hold to the Dharma. Respect those that go before you. Learn well, be correct with your actions, and meditate. This is refuge in the Sangha.
Now you walk the path, and the task at hand is the training of your own mind. Do not become distracted by fault-finding in others, but instead practice compassion.
This is refuge.
There are many vows that can be taken, but I require only two.
1) Cause no harm to others by thought, word, or deed. All beings value their own lives, so be cautious and refrain from killing. Should you accidently cause the death of another, regret, confess, and purify the non-virtue. Then again reaffirm your vow of harmlessness.
2) In addition to causing no harm, be helpful to others. Use your present abilities to cause happiness and well-being for those around you. Pray that each minute, day, month, and year your power to help others may increase unto complete enlightenment.
If you keep these two vows, you will assure a happier life for yourself and others until you reach absolute Buddhahood.
In conclusion, I repeat that in all sanghas, and especially mine, we must all be respectful of each other. We are a family in Dharma and should remember that all beings have been our own kind mothers. Don't focus on the faults of others, but know that such impure perceptions are due to the poisons of one's own mind. Instead, practice seeing others with a pure view and have respect for those in the sangha. Later when you build your own sangha, you will have established very good conditions for your Dharma activity.
In this world you will be with many people of different beliefs and background, so respect all other religions and carry your own ideals and practices deep in your own secret heart.
Since Rinpoche's arrival in America, the seasons have changed a number of times, and each of us is a little older, greyer, and hopefully, wiser, but it is in the children that we can really see the passage of time.
On April 14, 1987, an eleven-year-old boy took refuge in theBuddha through Chagdud Tulku Rinpoche. This was not the first occasion that Pema Wangdu had attended a refuge ceremony, nor the first time he had ever repeated the words. However, it was the first time that he had come of sufficient age to take the step of formally receiving refuge.
The following is a recounting of Rinpoche's instructions, given from the lama to one young student, but its meaning holds truth for all of us who have ever taken refuge with the Three Jewels and established our pure intention to embrace the Bodhisattva path in pursuit of enlightenment for all beings.
Now we see our children, no longer so young, able to formulate this altruistic intention themselves.
The essence of practice in the Dharma is to be kind to all others. Now that you have turned to the Buddha in refuge, you are no longer an ordinary person, but rather the mindson of the Buddhas and Bodhisattvas. Today is a day of birth, the birth of your spiritual commitment. And the lifespan of a commitment such as this is until the attainment of complete enlightenment.
I ask those of you here today as Sangha witnessing this birth of a Bodhisattva to direct your wishes and purehearted intention, toward the removal of obstacles to this new son's path. Please pray that profound benefit for all beings will be the result of his efforts.
Children are always welcome to attend any initiation or teaching, but only when they reach the age of eleven will their decision to take refuge be considered their own, for it is at this age that the ability to reason for themselves is present.
In our sangha we practice Mahayana Buddhism. Through our understanding of these teachings we realize that countless beings suffer. Each of us really only wishes to be happy, but constantly creates conditions that perpetuate our own suffering. The trap is self-created and endless in the wheel of confusion.
On the other hand, having a human body such as yours is no accident. The fortune of a precious human birth is the result of vast previous accumulations of virtue and deep sincere wishes to gain a body such as this. With it, you can hear and practice methods that will train your mind, reducing ignorance and increasing wisdom. Additionally, you have very fortunate supporting conditions, like this environment, family, and sangha of practitioners. All of these rare conditions have come together in a very auspicious way, providing you an opportunity to create abilities to help others and ultimately attain Buddhahood.
As practitioners of Dharma, each of us must aspire to the greatest of all potentials. So think each day with deep conviction: "Life is very precious, from this day forward I dedicate my life to the welfare of others. In order to increase my abilities to benefit others, I aspire to attain full and complete enlightenment. For this reason I take refuge in the faultless teacher, the Buddha."
Why is the Buddha considered a faultless teacher? Because the Buddha achieved enlightenment. This means that through reducing self-importance and engaging in virtuous effort to benefit others, he was able to remove the three poisons from the mind. So, free of delusion, the intrinsic nature of Buddhahood shown through. When one has achieved such a level of perfect accomplishment, the nature of all phenomena is fully realized, and one has omniscience of all that exists, past, present, and future. This is the meaning of faultless.
•••
To go for refuge in the Buddha means that we value the Buddha's example, so much so, that we pattern our life after his teaching. When we fully understand that our suffering is due to our own confusion and delusion and not due to others, we can begin to practice the Dharma in order to conquer these shortcomings and reveal our essential nature. In so doing we are taking refuge in the Dharma, the doctrine of the Buddha.
From this day forth, young son, hold to the Dharma. Respect those that go before you. Learn well, be correct with your actions, and meditate. This is refuge in the Sangha.
Now you walk the path, and the task at hand is the training of your own mind. Do not become distracted by fault-finding in others, but instead practice compassion.
This is refuge.
There are many vows that can be taken, but I require only two.
1) Cause no harm to others by thought, word, or deed. All beings value their own lives, so be cautious and refrain from killing. Should you accidently cause the death of another, regret, confess, and purify the non-virtue. Then again reaffirm your vow of harmlessness.
2) In addition to causing no harm, be helpful to others. Use your present abilities to cause happiness and well-being for those around you. Pray that each minute, day, month, and year your power to help others may increase unto complete enlightenment.
If you keep these two vows, you will assure a happier life for yourself and others until you reach absolute Buddhahood.
In conclusion, I repeat that in all sanghas, and especially mine, we must all be respectful of each other. We are a family in Dharma and should remember that all beings have been our own kind mothers. Don't focus on the faults of others, but know that such impure perceptions are due to the poisons of one's own mind. Instead, practice seeing others with a pure view and have respect for those in the sangha. Later when you build your own sangha, you will have established very good conditions for your Dharma activity.
In this world you will be with many people of different beliefs and background, so respect all other religions and carry your own ideals and practices deep in your own secret heart.
Since Rinpoche's arrival in America, the seasons have changed a number of times, and each of us is a little older, greyer, and hopefully, wiser, but it is in the children that we can really see the passage of time.
On April 14, 1987, an eleven-year-old boy took refuge in theBuddha through Chagdud Tulku Rinpoche. This was not the first occasion that Pema Wangdu had attended a refuge ceremony, nor the first time he had ever repeated the words. However, it was the first time that he had come of sufficient age to take the step of formally receiving refuge.
The following is a recounting of Rinpoche's instructions, given from the lama to one young student, but its meaning holds truth for all of us who have ever taken refuge with the Three Jewels and established our pure intention to embrace the Bodhisattva path in pursuit of enlightenment for all beings.
Now we see our children, no longer so young, able to formulate this altruistic intention themselves.
The essence of practice in the Dharma is to be kind to all others. Now that you have turned to the Buddha in refuge, you are no longer an ordinary person, but rather the mindson of the Buddhas and Bodhisattvas. Today is a day of birth, the birth of your spiritual commitment. And the lifespan of a commitment such as this is until the attainment of complete enlightenment.
I ask those of you here today as Sangha witnessing this birth of a Bodhisattva to direct your wishes and purehearted intention, toward the removal of obstacles to this new son's path. Please pray that profound benefit for all beings will be the result of his efforts.
Children are always welcome to attend any initiation or teaching, but only when they reach the age of eleven will their decision to take refuge be considered their own, for it is at this age that the ability to reason for themselves is present.
In our sangha we practice Mahayana Buddhism. Through our understanding of these teachings we realize that countless beings suffer. Each of us really only wishes to be happy, but constantly creates conditions that perpetuate our own suffering. The trap is self-created and endless in the wheel of confusion.
On the other hand, having a human body such as yours is no accident. The fortune of a precious human birth is the result of vast previous accumulations of virtue and deep sincere wishes to gain a body such as this. With it, you can hear and practice methods that will train your mind, reducing ignorance and increasing wisdom. Additionally, you have very fortunate supporting conditions, like this environment, family, and sangha of practitioners. All of these rare conditions have come together in a very auspicious way, providing you an opportunity to create abilities to help others and ultimately attain Buddhahood.
As practitioners of Dharma, each of us must aspire to the greatest of all potentials. So think each day with deep conviction: "Life is very precious, from this day forward I dedicate my life to the welfare of others. In order to increase my abilities to benefit others, I aspire to attain full and complete enlightenment. For this reason I take refuge in the faultless teacher, the Buddha."
Why is the Buddha considered a faultless teacher? Because the Buddha achieved enlightenment. This means that through reducing self-importance and engaging in virtuous effort to benefit others, he was able to remove the three poisons from the mind. So, free of delusion, the intrinsic nature of Buddhahood shown through. When one has achieved such a level of perfect accomplishment, the nature of all phenomena is fully realized, and one has omniscience of all that exists, past, present, and future. This is the meaning of faultless.
•••
To go for refuge in the Buddha means that we value the Buddha's example, so much so, that we pattern our life after his teaching. When we fully understand that our suffering is due to our own confusion and delusion and not due to others, we can begin to practice the Dharma in order to conquer these shortcomings and reveal our essential nature. In so doing we are taking refuge in the Dharma, the doctrine of the Buddha.
From this day forth, young son, hold to the Dharma. Respect those that go before you. Learn well, be correct with your actions, and meditate. This is refuge in the Sangha.
Now you walk the path, and the task at hand is the training of your own mind. Do not become distracted by fault-finding in others, but instead practice compassion.
This is refuge.
There are many vows that can be taken, but I require only two.
1) Cause no harm to others by thought, word, or deed. All beings value their own lives, so be cautious and refrain from killing. Should you accidently cause the death of another, regret, confess, and purify the non-virtue. Then again reaffirm your vow of harmlessness.
2) In addition to causing no harm, be helpful to others. Use your present abilities to cause happiness and well-being for those around you. Pray that each minute, day, month, and year your power to help others may increase unto complete enlightenment.
If you keep these two vows, you will assure a happier life for yourself and others until you reach absolute Buddhahood.
In conclusion, I repeat that in all sanghas, and especially mine, we must all be respectful of each other. We are a family in Dharma and should remember that all beings have been our own kind mothers. Don't focus on the faults of others, but know that such impure perceptions are due to the poisons of one's own mind. Instead, practice seeing others with a pure view and have respect for those in the sangha. Later when you build your own sangha, you will have established very good conditions for your Dharma activity.
In this world you will be with many people of different beliefs and background, so respect all other religions and carry your own ideals and practices deep in your own secret heart.
Since Rinpoche's arrival in America, the seasons have changed a number of times, and each of us is a little older, greyer, and hopefully, wiser, but it is in the children that we can really see the passage of time.
On April 14, 1987, an eleven-year-old boy took refuge in theBuddha through Chagdud Tulku Rinpoche. This was not the first occasion that Pema Wangdu had attended a refuge ceremony, nor the first time he had ever repeated the words. However, it was the first time that he had come of sufficient age to take the step of formally receiving refuge.
The following is a recounting of Rinpoche's instructions, given from the lama to one young student, but its meaning holds truth for all of us who have ever taken refuge with the Three Jewels and established our pure intention to embrace the Bodhisattva path in pursuit of enlightenment for all beings.
Now we see our children, no longer so young, able to formulate this altruistic intention themselves.
The essence of practice in the Dharma is to be kind to all others. Now that you have turned to the Buddha in refuge, you are no longer an ordinary person, but rather the mindson of the Buddhas and Bodhisattvas. Today is a day of birth, the birth of your spiritual commitment. And the lifespan of a commitment such as this is until the attainment of complete enlightenment.
I ask those of you here today as Sangha witnessing this birth of a Bodhisattva to direct your wishes and purehearted intention, toward the removal of obstacles to this new son's path. Please pray that profound benefit for all beings will be the result of his efforts.
Children are always welcome to attend any initiation or teaching, but only when they reach the age of eleven will their decision to take refuge be considered their own, for it is at this age that the ability to reason for themselves is present.
In our sangha we practice Mahayana Buddhism. Through our understanding of these teachings we realize that countless beings suffer. Each of us really only wishes to be happy, but constantly creates conditions that perpetuate our own suffering. The trap is self-created and endless in the wheel of confusion.
On the other hand, having a human body such as yours is no accident. The fortune of a precious human birth is the result of vast previous accumulations of virtue and deep sincere wishes to gain a body such as this. With it, you can hear and practice methods that will train your mind, reducing ignorance and increasing wisdom. Additionally, you have very fortunate supporting conditions, like this environment, family, and sangha of practitioners. All of these rare conditions have come together in a very auspicious way, providing you an opportunity to create abilities to help others and ultimately attain Buddhahood.
As practitioners of Dharma, each of us must aspire to the greatest of all potentials. So think each day with deep conviction: "Life is very precious, from this day forward I dedicate my life to the welfare of others. In order to increase my abilities to benefit others, I aspire to attain full and complete enlightenment. For this reason I take refuge in the faultless teacher, the Buddha."
Why is the Buddha considered a faultless teacher? Because the Buddha achieved enlightenment. This means that through reducing self-importance and engaging in virtuous effort to benefit others, he was able to remove the three poisons from the mind. So, free of delusion, the intrinsic nature of Buddhahood shown through. When one has achieved such a level of perfect accomplishment, the nature of all phenomena is fully realized, and one has omniscience of all that exists, past, present, and future. This is the meaning of faultless.
•••
To go for refuge in the Buddha means that we value the Buddha's example, so much so, that we pattern our life after his teaching. When we fully understand that our suffering is due to our own confusion and delusion and not due to others, we can begin to practice the Dharma in order to conquer these shortcomings and reveal our essential nature. In so doing we are taking refuge in the Dharma, the doctrine of the Buddha.
From this day forth, young son, hold to the Dharma. Respect those that go before you. Learn well, be correct with your actions, and meditate. This is refuge in the Sangha.
Now you walk the path, and the task at hand is the training of your own mind. Do not become distracted by fault-finding in others, but instead practice compassion.
This is refuge.
There are many vows that can be taken, but I require only two.
1) Cause no harm to others by thought, word, or deed. All beings value their own lives, so be cautious and refrain from killing. Should you accidently cause the death of another, regret, confess, and purify the non-virtue. Then again reaffirm your vow of harmlessness.
2) In addition to causing no harm, be helpful to others. Use your present abilities to cause happiness and well-being for those around you. Pray that each minute, day, month, and year your power to help others may increase unto complete enlightenment.
If you keep these two vows, you will assure a happier life for yourself and others until you reach absolute Buddhahood.
In conclusion, I repeat that in all sanghas, and especially mine, we must all be respectful of each other. We are a family in Dharma and should remember that all beings have been our own kind mothers. Don't focus on the faults of others, but know that such impure perceptions are due to the poisons of one's own mind. Instead, practice seeing others with a pure view and have respect for those in the sangha. Later when you build your own sangha, you will have established very good conditions for your Dharma activity.
In this world you will be with many people of different beliefs and background, so respect all other religions and carry your own ideals and practices deep in your own secret heart.
Since Rinpoche's arrival in America, the seasons have changed a number of times, and each of us is a little older, greyer, and hopefully, wiser, but it is in the children that we can really see the passage of time.
On April 14, 1987, an eleven-year-old boy took refuge in theBuddha through Chagdud Tulku Rinpoche. This was not the first occasion that Pema Wangdu had attended a refuge ceremony, nor the first time he had ever repeated the words. However, it was the first time that he had come of sufficient age to take the step of formally receiving refuge.
The following is a recounting of Rinpoche's instructions, given from the lama to one young student, but its meaning holds truth for all of us who have ever taken refuge with the Three Jewels and established our pure intention to embrace the Bodhisattva path in pursuit of enlightenment for all beings.
Now we see our children, no longer so young, able to formulate this altruistic intention themselves.
The essence of practice in the Dharma is to be kind to all others. Now that you have turned to the Buddha in refuge, you are no longer an ordinary person, but rather the mindson of the Buddhas and Bodhisattvas. Today is a day of birth, the birth of your spiritual commitment. And the lifespan of a commitment such as this is until the attainment of complete enlightenment.
I ask those of you here today as Sangha witnessing this birth of a Bodhisattva to direct your wishes and purehearted intention, toward the removal of obstacles to this new son's path. Please pray that profound benefit for all beings will be the result of his efforts.
Children are always welcome to attend any initiation or teaching, but only when they reach the age of eleven will their decision to take refuge be considered their own, for it is at this age that the ability to reason for themselves is present.
In our sangha we practice Mahayana Buddhism. Through our understanding of these teachings we realize that countless beings suffer. Each of us really only wishes to be happy, but constantly creates conditions that perpetuate our own suffering. The trap is self-created and endless in the wheel of confusion.
On the other hand, having a human body such as yours is no accident. The fortune of a precious human birth is the result of vast previous accumulations of virtue and deep sincere wishes to gain a body such as this. With it, you can hear and practice methods that will train your mind, reducing ignorance and increasing wisdom. Additionally, you have very fortunate supporting conditions, like this environment, family, and sangha of practitioners. All of these rare conditions have come together in a very auspicious way, providing you an opportunity to create abilities to help others and ultimately attain Buddhahood.
As practitioners of Dharma, each of us must aspire to the greatest of all potentials. So think each day with deep conviction: "Life is very precious, from this day forward I dedicate my life to the welfare of others. In order to increase my abilities to benefit others, I aspire to attain full and complete enlightenment. For this reason I take refuge in the faultless teacher, the Buddha."
Why is the Buddha considered a faultless teacher? Because the Buddha achieved enlightenment. This means that through reducing self-importance and engaging in virtuous effort to benefit others, he was able to remove the three poisons from the mind. So, free of delusion, the intrinsic nature of Buddhahood shown through. When one has achieved such a level of perfect accomplishment, the nature of all phenomena is fully realized, and one has omniscience of all that exists, past, present, and future. This is the meaning of faultless.
•••
To go for refuge in the Buddha means that we value the Buddha's example, so much so, that we pattern our life after his teaching. When we fully understand that our suffering is due to our own confusion and delusion and not due to others, we can begin to practice the Dharma in order to conquer these shortcomings and reveal our essential nature. In so doing we are taking refuge in the Dharma, the doctrine of the Buddha.
From this day forth, young son, hold to the Dharma. Respect those that go before you. Learn well, be correct with your actions, and meditate. This is refuge in the Sangha.
Now you walk the path, and the task at hand is the training of your own mind. Do not become distracted by fault-finding in others, but instead practice compassion.
This is refuge.
There are many vows that can be taken, but I require only two.
1) Cause no harm to others by thought, word, or deed. All beings value their own lives, so be cautious and refrain from killing. Should you accidently cause the death of another, regret, confess, and purify the non-virtue. Then again reaffirm your vow of harmlessness.
2) In addition to causing no harm, be helpful to others. Use your present abilities to cause happiness and well-being for those around you. Pray that each minute, day, month, and year your power to help others may increase unto complete enlightenment.
If you keep these two vows, you will assure a happier life for yourself and others until you reach absolute Buddhahood.
In conclusion, I repeat that in all sanghas, and especially mine, we must all be respectful of each other. We are a family in Dharma and should remember that all beings have been our own kind mothers. Don't focus on the faults of others, but know that such impure perceptions are due to the poisons of one's own mind. Instead, practice seeing others with a pure view and have respect for those in the sangha. Later when you build your own sangha, you will have established very good conditions for your Dharma activity.
In this world you will be with many people of different beliefs and background, so respect all other religions and carry your own ideals and practices deep in your own secret heart.
