Refuge In Buddhism Quotes

Meditation can be a refuge, but it is not a practice in which real life is ever excluded. The strength of mindfulness is that it enables us to hold difficult thoughts and feelings in a different way—with awareness, balance, and love

The doctrine that God can be incarnated in human form is found in most of the principal historic expositions of the Perennial Philosophy—in Hinduism, in Mahayana Buddhism, in Christianity and in the Mohammedanism of the Sufis, by whom the Prophet was equated with the eternal Logos. When goodness grows weak, When evil increases, I make myself a body. In every age I come back To deliver the holy, To destroy the sin of the sinner, To establish righteousness. He who knows the nature Of my task and my holy birth Is not reborn When he leaves this body; He comes to Me. Flying from fear, From lust and anger, He hides in Me, His refuge and safety. Burnt clean in the blaze of my being, In Me many find home. Bhagavad Gita

Habitually, as we anxiously flee from the responsibility of our existence as a whole, we place our hope in the particular objects and situations of the world. This, however, fails to provide us with a secure refuge and our initial anxiety asserts itself again.

Each of you be a light unto yourself; betake yourself to no external refuge. Hold fast to the Truth. Look not for refuge to anyone beside yourself.

Like most people who decide to get sober, I was brought to Alcoholics Anonymous. While AA certainly works for others, its core propositions felt irreconcilable with my own experiences. I couldn't, for example, rectify the assertion that "alcoholism is a disease" with the facts of my own life. The idea that by simply attending an AA meeting, without any consultation, one is expected to take on a blanket diagnosis of "diseased addict" was to me, at best, patronizing. At worst, irresponsible. Irresponsible because it doesn't encourage people to turn toward and heal the actual underlying causes of their abuse of substances. I drank for thirteen years for REALLY good reasons. Among them were unprocessed grief, parental abandonment, isolation, violent trauma, anxiety and panic, social oppression, a general lack of safety, deep existential discord, and a tremendous diet and lifestyle imbalance. None of which constitute a disease, and all of which manifest as profound internal, mental, emotional and physical discomfort, which I sought to escape by taking external substances. It is only through one's own efforts to turn toward life on its own terms and to develop a wiser relationship to what's there through mindfulness and compassion that make freedom from addictive patterns possible. My sobriety has been sustained by facing life, processing grief, healing family relationships, accepting radically the fact of social oppression, working with my abandonment conditioning, coming into community, renegotiating trauma, making drastic diet and lifestyle changes, forgiving, and practicing mindfulness, to name just a few. Through these things, I began to relieve the very real pressure that compulsive behaviors are an attempt to resolve.

When we speak of the sangha, we speak of the "arya sangha," which means the "exalted sangha". At the time of the Buddha this referred to the arhats and bodhisattvas, the disciples who studied under him and achieved various levels of realization through their practice. But now who is the arya sangha? It is all of us, all of the practitioners of the present time. The moment we take refuge, which is to begin on the path, we hold the title of "sangha". As such, you should understand that you are one of the Three Jewels. You shouldn't put the Three Jewels outside of yourselves; you should always think of yourselves as being one of the Three Jewels—and that includes your body, your speech, and your mind.

As Buddhism has been integrated into the West, the meaning of sangha has come to include all our contemporaries who in various ways are consciously pursuing a path of awakening. We are held by sangha when we work individually with a therapist or healer, or when a close friend lets us be vulnerable and real. Taking refuge in the sangha reminds us that we are in good company: We belong with all those who long to awaken, with all those who seek the teachings and practices that lead to genuine peace.

Because of mistakenly believing that outer problems are their own problems, most people seek ultimate refuge in the wrong objects. As a result, their suffering and problems never end.

For others, however, the significance of anxiety in disclosing a fundamental insight into human existence is grasped. At this point their consciences will never allow them to return to a contented absorption in particular entities. Any such attempt to do so will be felt deep down as a betrayal of their truer instincts. Those things which previously were experienced with full satisfaction will now seem shallow, hollow, and somehow meaningless. We come to understand with greater and greater clarity that absorption int the world of things provides no refuge, and one ceases to center one's hope in them. At this critical juncture of human existence two basic alternatives remain: either to dismiss existence in general and man's existence in particular as essentially futile and absurd, or to place one's hope in the actualization of a greater purpose or meaning that is not immediately evident within the realm of empirical data.

But in their deeper meaning, these refuges always point back to our own actions and mind states. Although there may be many false starts and dead ends as we begin our journey, if our interest is sincere, we soon make a life-changing discovery: what we are seeking is within us.

The role that kamma plays in the awakening is empowering. It means that what each of us does, says, and thinks does matter—this, in opposition to the sense of futility that can come from reading, say, world history, geology, or astronomy, and realizing the fleeting nature of the entire human enterprise. The awakening lets us see that the choices we make in each moment of our lives are real, and that they produce real consequences. The fact that we are empowered also means that we are responsible for our experiences. We are not strangers in a strange land. We have formed and are continuing to form the world we experience. This helps us to face the events we encounter in life with greater equanimity, for we know that we had a hand in creating them. At the same time, we can avoid any debilitating sense of guilt because with each new choice we can always make a fresh start.

Having this inner space enables us to view our thoughts and emotions at a distance, which means we do not immediately identify with them as they arise. Normally we identify so strongly with our thoughts and emotions. Because we identify with them, we make them opaque, heavy, solid, real...we create space and a sense of detachment that helps us recognize who we are and what our true nature is. This makes our everyday life much more pleasant because we have a quiet, calm center in which to take refuge.

In this very life may they possess longevity, good health, and abundant wealth and excellence! May all their sickness and evil influences, misdeeds and obscurations, transgressions, mistakes and misfortunes, their outer and inner obstacles, and all evil and discordant forces be pacified! May they abide by the Dharma in thought, word and deed, and, while enjoying the flawless words of the victorious ones, may they have all their wishes fulfllled, just as if they possessed the wishfulfllling powerful king of precious stones! When the time of death arrives, may they not suffer the misety of the life-force being interrupted, but may all conceptual states of disturbing emotions subside, and may they joyfully and delightfully remember their guru and the Three Jewels! May they be completely protected by the wisdom mind of all noble beings endowed with great compassion who are the unsurpassable objects of refuge! May they not undergo the fear and terror of the bardo, and may all the doors to the lower realms of existence be closed! As the ultimate, may they soon attain the precious state of unexcelled, true and complete enlightenment! (p. 123)

We can sacrifice ourselves in order to save lives, to spread messages of freedom, hope, and dignity. That is our Buddha Nature, our Christ Nature – people who have embodied the principles of love and compassion and have taken extraordinary measures to change the world for the better. We call them heroes and heroines - for example, Gandhi, Martin Luther King Jr., Nelson Mandela, and Malala Yousafzai, along with the nameless aid workers, neonatal surgeons, and ordinary parents who make extraordinary choices in life-threatening circumstances. And we admire them. Those are the people who we want to occupy our Jewel Tree, letting their nectar rain down upon us in a shower of blessing and inspiration. They are the people who have discovered interdependence, wisdom, and compassion, have seen through the illusion of separation and come out the other side with the hero‘s elixir for the welfare of others. If we don‘t believe we can do it, if we don‘t have the confidence, that‘s the last hurdle. We believe there is something special about the hero and something deficient about us, but the only difference is that the Bodhisattva has training, has walked the Lam Rim, has reached the various milestones that each contemplation is designed to evoke, and collectively those experiences have brought confidence. Our natures are the same. It‘s in your DNA to become a hero. As heretical as it may sound to some, there is no inherent specialness to His Holiness the Dalai Lama. He is not inherently different from you. If you had his modeling, training, support, and devotional refuge, you too could be a paragon of hope and goodwill. Now, hopefully you will recognize cow critical it is for you to embrace your training (the Bodhisattva Path), so that we can shape-shift civilization through the neural circuitry of living beings. (pp. 139 - 140)

How are Good Europeans such as ourselves distinguished from the patriots? In the first place, we are atheists and immoralists, but we take care to support the religions and the morality which we associate with the gregarious instinct: for by means of them, an order of men is, so to speak, being prepared, which must at some time or other fall into our hands, which must actually crave for our hands. Beyond Good and Evil, — certainly; but we insist upon the unconditional and strict preservation of herd-morality. We reserve ourselves the right to several kinds of philosophy which it is necessary to learn: under certain circumstances, the pessimistic kind as a hammer; a European Buddhism might perhaps be indispensable. We should probably support the development and the maturation of democratic tendencies; for it conduces to weakness of will: in "Socialism" we recognise a thorn which prevents smug ease. Attitude towards the people. Our prejudices; we pay attention to the results of cross-breeding. Detached, well-to-do, strong: irony concerning the "press" and its culture. Our care: that scientific men should not become journalists. We mistrust any form of culture that tolerates news-paper reading or writing. We make our accidental positions (as Goethe and Stendhal did), our experiences, a foreground, and we lay stress upon them, so that we may deceive concerning our backgrounds. We ourselves wait and avoid putting our heart into them. They serve us as refuges, such as a wanderer might require and use — but we avoid feeling at home in them. We are ahead of our fellows in that we have had a disciplina voluntatis. All strength is directed to the development of the will, an art which allows us to wear masks, an art of understanding beyond the passions (also "super-European" thought at times). This is our preparation before becoming the law-givers of the future and the lords of the earth; if not we, at least our children. Caution where marriage is concerned.

As in other Buddhist Tantric techniques, recommended preliminaries for these practices include developing skill at both calm-abiding (zhi gnas; śamatha) and insight meditation (lhag mthong; vipaśyanā). As in earlier Buddhist teachings, many Chöd dehadāna practices emphasize renunciation, purification, and self-transformation through the accumulation of merit and the exhaustion of demerit. Rather than suggesting that one must wait to accumulate adequate merit before offering the gift of the body, however, Chöd provides the opportunity for immediately efficacious offering of the body through techniques of visualization. Using a technique which echoes the traditional Buddhist teaching of the of the mind-made body (manomayākāya), the practitioner engages in visualizations which allow her to experience the non-duality of agent and object as she offers her body. The process of giving the body as a means of attainment is commonly articulated in Chöd practice texts (sgrub pa; sādhana). These practice texts exhibit the framework of mature Tantra sādhana, including the stages of generating bodhicitta, going for refuge, meditating on the four immeasurables, and making the eight-limbed offering. Generally speaking, the main section of a developed Chöd sādhana has three components. The first two—a transference of consciousness (nam mkha’ sgo ‘byed) practice, and a body maṇḍala (lus dkyil) practice—have distinctly purifying purposes. The Chöd transference of consciousness practice has parallels with other Buddhist practices called "’pho ba." In this part of the visualization practice, the practitioner’s consciousness is "ejected" from one's body through the Brahma aperture at the crown of one's head. At this time, one's consciousness can be visualized as becoming identical with an enlightened consciousness, which is embodied in a figure such as Machik, Vajrayoginī (Rdo rje rnal byor ma) or Vajravārāhī (Rdo rje phag mo). [....] In th[e] first stage of this transformation, the practitioner identifies with an enlightened being, thus overcoming attachment to her own body-mind aggregates and purifying them through this non-attachment. In the second stage, the practitioner can extend this identification: the practitioner identifies the microcosm of her body with macrocosms of the mundane and supramundane worlds. The body maṇḍala (lus dkyil) stage also allows the practitioner to reconceptualize her body as expanding through space and time and becoming indistinguishable from the realm of the supramundane, or the Dharmadhātu (chos kyi dbyings). Through the process of reconstructing her identity, the practitioner is able to see herself as the ultimate source of offerings for all sentient beings.

Breathing mindfully, you are already finding a refuge in your breath, and you become aware of what’s going on in your body, your feelings, your perceptions, your mental formations, and your consciousness. In Buddhism, these are known as the five skandhas (“aggregates”), or elements, that make up what we call a person.

One of the oldest recitations of faith in Buddhism is taking refuge in what is called the Triple Gem: the Buddha himself, that person who awakened under the Bodhi Tree twenty-five hundred years ago; the Dharma, the truth, the law, and the body of teachings; and the Sangha, which means, in particular, the order of monks and nuns and, more generally, the community of wise beings. “I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha.

In bidding for popular support and competing with other cults as a parallel religion, the sangha had been losing ground throughout India since the time of the Guptas. Populist devotional cults emanating from south India (the so-called bhakti movement) were pre-empting Buddhism’s traditional appeal as a refuge from brahman authority and caste prejudice. At the same time a reform movement started by Sankara (788–820), a brahman from Kerala, was reclaiming for a distilled essence of Vedic philosophy (vedanta) the high moral and doctrinal ground previously enjoyed by the Noble Eightfold Path. As a result Buddhism was already largely confined to the peripheral regions of Sind, Kashmir, Nepal, and of course the Pala heartland in eastern India.

No, emptiness is not nothingness. Emptiness is a type of existence. You must use this existential emptiness to fill yourself.” His words were very enlightening to me. Later, after I thought about it a bit, I realized that it wasn’t Buddhist philosophy at all, but was more akin to some modern physics theories. The abbot also told me he wasn’t going to discuss Buddhism with me. His reason was the same as my high school teacher’s: With my sort, he’d just be wasting his time. That first night, I couldn’t sleep in the tiny room in the temple. I didn’t realize that this refuge from the world would be so uncomfortable. My blanket and sheet both became damp in the mountain fog, and the bed was so hard. In order to make myself sleep, I tried to follow the abbot’s advice and fill myself with “emptiness.” In my mind, the first “emptiness” I created was the infinity of space. There was nothing in it, not even light. But soon I knew that this empty universe could not make me feel peace. Instead, it filled me with a nameless anxiety, like a drowning man wanting to grab on to anything at hand. So I created a sphere in this infinite space for myself: not too big, though possessing mass. My mental state didn’t improve, however. The sphere floated in the middle of “emptiness”—in infinite space, anywhere could be the middle. The universe had nothing that could act on it, and it could act on nothing. It hung there, never moving, never changing, like a perfect interpretation for death. I created a second sphere whose mass was equal to the first one’s. Both had perfectly reflective surfaces. They reflected each other’s images, displaying the only existence in the universe other than itself. But the situation didn’t improve much. If the spheres had no initial movement—that is, if I didn’t push them at first—they would be quickly pulled together by their own gravitational attraction. Then the two spheres would stay together and hang there without moving, a symbol for death. If they did have initial movement and didn’t collide, then they would revolve around each other under the influence of gravity. No matter what the initial conditions, the revolutions would eventually stabilize and become unchanging: the dance of death. I then introduced a third sphere, and to my astonishment, the situation changed completely. Like I said, any geometric figure turns into numbers in the depths of my mind. The sphereless, one-sphere, and two-sphere universes all showed up as a single equation or a few equations, like a few lonesome leaves in late fall. But this third sphere gave “emptiness” life. The three spheres, given initial movements, went through complex, seemingly never-repeating movements. The descriptive equations rained down in a thunderstorm without end. Just like that, I fell asleep. The three spheres continued to dance in my dream, a patternless, never-repeating dance. Yet, in the depths of my mind, the dance did possess a rhythm; it was just that its period of repetition was infinitely long. This mesmerized me. I wanted to describe the whole period, or at least a part of it. The next day I kept on thinking about the three spheres dancing in “emptiness.” My attention had never been so completely engaged. It got to the point where one of the monks asked the abbot whether I was having mental health issues. The abbot laughed and said, “Don’t worry. He has found emptiness.” Yes, I had found emptiness. Now I could be at peace in a bustling city. Even in the midst of a noisy crowd, my heart would be completely tranquil.

It's interesting that the word for "Budddhist" in Tibetan is nangpa. It means "inside-er": someone who seeks the truth not outside, but within the nature of mind. All the teachings and training in Buddhism are aimed at that one single point: to look into the nature of the mind, and so free us from the fear of death and help us realize the truth of life.

listening to the sound of a bell Bells are used in many cultures around the world to help people come together, to create harmony within oneself and harmony with others. In many Asian countries, every family has at least one small bell in their home. You can use any kind of bell that makes a sound you enjoy. Use the sound of that bell as a reminder to breathe, to quiet your mind, to come home to your body, and to take care of yourself. In Buddhism, the sound of the bell is considered to be the voice of the Buddha. Stop talking. Stop thinking. Come back to your breathing. Listen with all your being. This way of listening allows peace and joy to penetrate every cell of your body. You listen not only with your ears, not only with your intellect; you invite all the cells in your body to join in listening to the bell. A bell doesn’t take up much space. You could surely find room on a table or a shelf somewhere, no matter where you live, even if you share a small room. Before you invite the bell to come home with you, you must make sure that the sound of the bell is good. The bell doesn’t need to be big, but the sound should be pleasant. Prepare yourself each time to listen and to receive the sound of the bell. Instead of “striking” the bell, “invite” the bell to sound. Look at the bell as a friend, an enlightened being that helps you wake up and come home to yourself. If you wish, you can set the bell on a small cushion—just like any other bodhisattva doing sitting meditation. As you listen to the bell, practice breathing in and releasing all the tension that’s built up, releasing the habit of your body, and especially your mind, to run. Although you may be sitting down, very often you are still running within. The bell is a welcome opportunity for you to go back to yourself, enjoy your in-breath and out-breath in such a way that you can release the tension and come to a full stop. The bell, and your response to it, helps stop the runaway train of thoughts and emotions racing through you all throughout the day and night. In the morning, before you go to work or before the children go to school, everyone can sit down together and enjoy breathing for three sounds of the bell. That way you begin your day with peace and joy. It’s nice to sit there, to breathe, either on your own or with your family, and look at a meaningful object in your home or a tree outside your window and smile. This can become a regular practice, a reliable refuge right there in your house or apartment. It doesn’t take a long time, and it’s richly rewarding. It is a very beautiful practice, the practice of peace, presence, and harmony in the home. breathing room Dedicate a room or a portion of a room for meditation.

What I try to convey to my patients is that they can meet the challenges life throws at them by changing the way they relate to them. The goal is to meet the challenges with equanimity, not to make them go away. When Suzuki Roshi said not to be bothered by the waves' fluctuations, he meant it. And one thing we can say for sure. Life gives us endless opportunity to practice. Mostly we fail. Who can say they are not bothered by anything, really? But when we make the effort, the results can be astonishing. In an insecure world, we can become our own refuge. Our eon do not have to have the last word.

By taking refuge in Buddha, you learn the art of transforming anger into compassion. By taking refuge in Dharma, you master the art of transforming delusion into wisdom. By taking refuge in Sangha, you can transform desire into generosity.

Everyone takes refuge in something, so once again we work with transforming ordinary tendencies into skillful means for spiritual development.

And take that which, after all, whether we confess or deny it, we care for more in this life than for any thing else—nay, which is often far more cared for by those who deny than by those who confess—take that which supports, pervades, and directs all our acts and thoughts and hopes— without which there can be neither village community nor empire, neither custom nor law, neither right nor wrong—take that which, next to language, has most firmly fixed the specific and permanent barrier between man and beast— which alone has made life possible and bearable, and which, as it is the deepest, though often hidden spring of individual life, is also the foundation of all national life,—the history of all histories, and yet the mystery of all mysteries—take religion, and where can you study its true origin, its natural growth, and its inevitable decay better than in -India, the home of Brahmanism, the birthplace of Buddhism, and the refuge of Zoroastrianism, even now the mother of new superstitions—and why not, in the future, the regenerate child of the purest faith, if only purified from the dust of nineteen centuries?

Psalm 18:2 The Lord is my rock, my fortress and my deliverer; my God is my rock, in whom I take refuge, my shield and the horn of my salvation, my stronghold.

As you develop your realization of Dharma, you reach higher and higher levels of the path, culminating in the attainment of the full enlightenment or Buddhahood. Dharma is the true refuge.

I and all sentient beings, until we achieve enlightenment, Go for refuge to Buddha, Dharma and Sangha.

Though Teachers of Enlightenment contains much useful information about the figures on the Refuge Tree of the Western Buddhist Order, about the Buddhist scriptures, and about the historical development of Buddhism, it is above all a call to spiritual practice.

In the Khagga-Visāna-Sutta (24) of the Sutta-Nipāta, we read: One should associate with a friend who is learned, knows the teaching, has acquired and cultivates knowledge, has understood the meaning of things and has removed his doubts. The Hiri-Sutta (3) states: He who is constantly anxious and conflicted and always looks for flaws is not a friend. He who cannot be alienated from one by others, like a son from his father’s heart, is indeed a friend. Conventional friendship consolidates our conventional view of life, which is a flat perspective by contrast with the deep and unobstructed view inspired by spiritual friendship. Conventional friendship springs from and reinforces samsāra. Spiritual friendship is rooted in and promotes nirvāna. Beware also of dharma friends who bring worldliness to their spiritual practice. Their talk about spiritual matters is an occasion to brag, belittle others, or gain advantage—in other words, to cherish themselves. Their words are apparently about the path, but their mind is firmly entrenched in worldly matters. They are pretenders. Better to associate with a silent friend who is firmly on the path than a talkative friend who follows the pathways of the ego. Sat-sanga means “association with the virtuous or real.” Usually this refers to keeping the company of an adept, who embodies spiritual values, that is, connects us with that which is true, real, or virtuous (sat). In Buddhism, the word sangha or “community” suggests the same: the mutually beneficial association of those who follow the Buddha’s teachings (dharma). Members of the Sangha are by definition refuge holders, that is, they have sincerely taken refuge in the “three jewels” (tri-ratna): the Buddha, the Dharma, and the Sangha. Taking refuge implies that we not merely believe in the “three jewels” but actively endeavor to follow in the footsteps of the Buddha and other great masters who have attained liberation or at least higher realizations by virtue of their own practice of the Buddha’s teachings. The greatest spiritual friend is one’s guru (Sanskrit) or lama (Tibetan). Some Buddhist schools consider him or her the fourth worthy object of refuge. He or she only has one’s best interest in mind, namely one’s ultimate freedom and happiness. The Buddhists call such a one kalyana-mitra or “beautiful friend.” He or she is “beautiful” because of his or her capacity and intent to beautify or ennoble others. Taking refuge in the Buddha, the Dharma, and the Sangha is said to dispel all fear. Taking refuge in anyone or anything else does not have the same effect. It may postpone fear but cannot remove it altogether, because they do not lead us to our true nature, which is the Buddha nature beyond all possible worldly destinies. The Udāna-Varga (25.5) declares: People degenerate by relying on those inferior to themselves. By relying on equals, they stay the same. By relying on those superior, they attain excellence. Thus rely on those who are superior to yourself.

In Tibetan societies, the deference to social inferior to superior, junior to senior, mundane to sacred, spiritually immature to spiritually advanced and so forth is very strongly marked. Basic formulas recited before tea or meals: The supreme teacher is the precious Buddha. The supreme protector is the precious Dharma. The supreme guide is the precious Sangha. I offer worship to these three Refuge-granting jewels! Om mani padme hum, the natural voice of reality is uninterrupted. Om still pride Ma still jealous rage Ni stills lust Pad stills stupidity Me stills greed Hum stills hatred. From the Mani Kabum.

The Buddha, on the external level, refers to Siddhattha Gotama, the Indian prince who renounced his royal titles and went into the forest, meditating until he ultimately gained awakening. To take refuge in the Buddha means, not taking refuge in him as a person, but taking refuge in the fact of his awakening: placing trust in the belief that he did awaken to the truth, that he did so by developing qualities that we too can develop, and that the truths to which he awoke provide the best perspective for the conduct of our life. The Dhamma, on the external level, refers to the path of practice the Buddha taught to this followers. This, in turn, is divided into three levels: the words of his teachings, the act of putting those teachings into practice, and the attainment of awakening as the result of that practice. This three-way division of the word “Dhamma” acts as a map showing how to take the external refuges and make them internal: learning about the teachings, using them to develop the qualities that the Buddha himself used to attain awakening, and then realizing the same release from danger that he found in the quality of Deathlessness that we can touch within.

Remember that awakening, freedom from suffering, salvation, if you will, liberation, omniscience, buddhahood, all come from your own understanding, your insight into your own reality [...] The highest meaning of Dharma is the reality that is our own reality – the reality that holds us in freedom from suffering, holds us in a state of bliss. Dharma is our own reality that we seek to understand fully, to open to fully. Dharma, therefore, also consists of those methods and the teaching of those methods that are the art and sciences that enable us to open ourselves [...] Ultimately, we take refuge in reality itself, because that is the only secure refuge. If we took refuge in any unrealistic thing, it could be blown down by this-and-that howling wind - but when we take refuge in reality, that is what endures. It is uncreated. It is not made by anyone. It lasts. It is there, and therefore it can give refuge.

If the Unconditioned is available, and it’s the only trustworthy happiness around, the most sensible course is to invest our efforts and whatever mental and spiritual resources we have in its direction [...] The news of the Buddha’s awakening sets the standards for judging the culture we were brought up in, and not the other way around. This is not a question of choosing Asian culture over American. The Buddha’s awakening challenged many of the presuppositions of Indian culture in his day; and even in so-called Buddhist countries, the true practice of the Buddha’s teachings is always counter-cultural. It’s a question of evaluating our normal concerns— conditioned by time, space, and the limitations of aging, illness, and death— against the possibility of a timeless, spaceless, limitless happiness. All cultures are tied up in the limited, conditioned side of things, while the Buddha’s awakening points beyond all cultures. It offers the challenge of the Deathless that his contemporaries found liberating and that we, if we are willing to accept the challenge, may find liberating ourselves.

With the wish to free all beings I shall always go for refuge To Buddha, Dharma and Sangha. Until I reach full enlightenment, Inspired by wisdom and compassion, Today, in the Buddha’s presence, I generate the mind of full awakening For the benefit of all sentient beings. As long as space remains As long as sentient beings remain Until then may I too remain And dispel the miseries of the world.

I take refuge until I am enlightened In the Buddha, the Dharma and the Sangha. By the positive potential I generate Through studying these teachings, May I attain buddhahood for the benefit of all.

We can sacrifice ourselves in order to save lives, to spread messages of freedom, hope, and dignity. That is our Buddha Nature, our Christ Nature – people who have embodied the principles of love and compassion and have taken extraordinary measures to change the world for the better. We call them heroes and heroines - for example, Gandhi, Martin Luther King Jr., Nelson Mandela, and Malala Yousafzai, along with the nameless aid workers, neonatal surgeons, and ordinary parents who make extraordinary choices in life-threatening circumstances. And we admire them. Those are the people who we want to occupy our Jewel Tree, letting their nectar rain down upon us in a shower of blessing and inspiration. They are the people who have discovered interdependence, wisdom, and compassion, have seen through the illusion of separation and come out the other side with the hero‘s elixir for the welfare of others. If we don‘t believe we can do it, if we don‘t have the confidence, that‘s the last hurdle. We believe there is something special about the hero and something deficient about us, but the only difference is that the Bodhisattva has training, has walked the Lam Rim, has reached the various milestones that each contemplation is designed to evoke, and collectively those experiences have brought confidence. Our natures are the same. It‘s in your DNA to become a hero. As heretical as it may sound to some, there is no inherent specialness to His Holiness the Dalai Lama. He is not inherently different from you. If you had his modeling, training, support, and devotional refuge, you too could be a paragon of hope and goodwill. Now, hopefully you will recognize cow critical it is for you to embrace your training (the Bodhisattva Path), so that we can shape-shift civilization through the neural circuitry of living beings. (pp. 139 - 140)

True refuge demands a complete and utter trust fall into the arms of reality. (p. 56)

I TAKE MY REFUGE IN THY NAME AND THEE! I TAKE MY REFUGE IN THY LAW OF GOOD! I TAKE MY REFUGE IN THY ORDER! OM! THE DEW IS ON THE LOTUS! - RISE, GREAT SUN! AND LIFT MY LEAF AND MIX ME WITH THE WAVE OM MANI PADME HUM, THE SUNRISE COMES! THE DEWPROP SLIPS INTO THE SHINING SEA!