Because of this lack of realization, out of ignorance, attachment, and hatred, we have engaged in various kinds of unwholesome deeds. We have displayed indifference toward neutral sentient beings, attachment toward friends, and anger, jealousy, and hatred toward our enemies. We have accumulated negative deeds like these for a long time. At the same time, our live have been ebbing away and coming to an end. The day will not wait, the night will not wait. Minute by minute, second by second, time is being consumed and our lives are ebbing away. Our lives are constantly approaching their ends.
 
At the end the only source of refuge is whatever merit you have accumulated. If you have observed morality, have practiced the ten virtuous qualities, and have cultivated some genuine compassion, you may have some powerful virtuous quality within your mind. It is only that virtuous quality that will help you. No one else can help you, and there wil be no one to whom you can turn for help. But since your own mind is not hidden from you, you may find that you have not collected any of these virtuous qualities. You will lament, "umconscientiously, carelessly, unaware of such a frightening state as this, being attracted and deceived by fleeing pleasure, I have done countless negative deeds for the sake of this fleeting impermanent life. I have wasted my life in meaningless activity."
 
The actual refuge is the Dharma. We take refuge in the Buddhas and bodhisattvas, but, as it is said in the scriptures, the Buddhas do no wash away the negative deeds of sentient beings. The Buddhas cannot remove the sufferings of sentient beings with their hands; they cannot transfer their realizations into the minds of other sentient beings. It is only by being shown the truth of reality that sentient beings are liberated. Therefore, we take refuge in the actual protector, which is the Dharma...
 
Therefore, we need to rely on the practice of the Dharma. Even when we are afflicted by an ordinary sickness, we have to pay heed to the doctor's instructions. So, afflicted as we are by hundreds of disturbing emotions like attachment, what need is there to talk about taking refuge in the Dharma, the instructions of the physicianlike Buddha? There is no medicine to cure the disturbing emotions; the only remedy is the instruction and teaching of the Buddha.