Dakini Teachings. Padmasambhava Guru Rinpoche

SECRET WAY OF TAKING REFUGE

      Lady Tsogyal, the Princess of Kharchen, asked the master: Concerning the secret way of taking refuge, in what object does one take refuge? What type of person takes refuge? Through which manner or method does one take refuge? With what particular attitude does one take refuge? For what duration of time does one take refuge? By which circumstance does one take refuge? What purpose or virtue is entailed?

      The master replied: As to the objects of the secret way of taking refuge, you should take refuge in the view, meditation, and action.

      The type of person who takes this refuge should be someone of the highest faculties who desires to attain enlightenment.

      As to the manner or method, you should take refuge by means of the view, meditation, action, and fruition. That is to say, you take refuge with the view possessing confidence, the meditation possessing experience, and the action possessing equal taste.

      As to the particular attitude, the view free from craving means not to desire either to attain buddhahood or to cast away samsara. The meditation free from fixation on concreteness and without falling into partiality cannot be described by any ordinary words. The conduct free from accepting and rejecting is devoid of falling into any category whatsoever.

      The duration of time is to take refuge until attaining enlightenment.

      The circumstance is to take refuge without desiring further rebirth.

      The purpose or virtue is to attain complete enlightenment within this very lifetime.

      Lady Tsogyal asked: Concerning the secret way of taking refuge, in which trainings does one need to practice?

      Master Padma replied: First there are the three special trainings:

      1. Concerning the view possessing realization: You should train in gaining the confidence that there is no buddhahood elsewhere to achieve, since all sentient beings and buddhas have the same basis. You should train in gaining the confidence that appearance and emptiness are inseparable, through realizing that appearances and mind are without difference.

      2. Concerning training in the meditation possessing experience: Do not place your mind facing outward, do not concentrate it inward, but train in letting it rest naturally, freely, and free from reference point.

      3. As to the action: Train in uninterrupted experience. Although at all times of walking, moving around, lying down, and sitting there is nothing to be meditated upon, train in not being distracted for even an instant.

      The following are the seven general trainings.

      1. Do not abandon your master even though you realize your mind to be the buddha.

      2. Do not interrupt conditioned roots of virtue even though you realize appearances to be mind.

      3. Shun even the most subtle evil deed, even though you have no fear for the hells.

      4. Do not denigrate any of the teachings, even though you do not entertain any hope for enlightenment.

      5. Do not be conceited or boastful even though you realize superior samadhis.

      6. Do not cease feeling compassion for sentient beings, even though you understand self and other to be nondual.

      7. Train by practicing in retreat places, even though you realize samsara and nirvana to be nondual.

      Lady Tsogyal asked the nirmanakaya master: Concerning the secret way of taking refuge, in what manner does it protect and with what virtues is it endowed?