v111q3r9@ubvmsb.cc.buffalo.edu (Yi L Chiang) (02/06/91)
ACCEPTION THE THREE REFUGES TO LINK UP
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WITH THE TRIPLE JEWEL
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In his acceptance of the Three Refuges, the essential point
to be stressed is that the aspirant should develop a very fervent
desire to behold the Buddha, Dharma and Sangha. While maintain-
ing a spirit of self-sacrifice in relationship to the Bodhisattva
Dharma. extended to body, mind and even life, one should forge a vow
in the following manner:
" I, namely so and so, as a disciple of the Buddha, vow
to take refuges in the Buddha, Dharma and Sangha
throughout my entire life."
While uttering this vow, one should maintain a spirit of great
devotion and solace. When one repeats this vow while prostration to the
Buddha, one comes to fell great awe as of a great mountain had exploded in
front of him. One may experience great solace just as a nursing child
deprived of milk might experience if suddenly he met his lovelymother and had
anover whelming impulse to surrender himself into her arms. These wholesome
emotions, coupled with repentance and joy, are kindled in one's heart. Having
experienced skillful mental states such as the above, one states the following:
" I, namely so and so, accept the Three Refuges for the remainder
of my life, and, feeling like a bird who once had lost its
nest and has once again returned to its home forest or like
an infant who is dependent upon his loving mother, I vow never
to stray away at midday (i.e., before the end of my life)
and will always hold these Refuges with great devotion."
These Refuges arre the Buddha, Dharma and Sangha, otherwise known as the
Three Precious Ones of the Triple Jewel, "Precious" here meaning valuable and
worth of respect. Taking refuge as understood here we are also simultaneously
taking refuge in the Triple Gem within ourselves. This means that our own
fundamentally enlightened mind is Buddha; our speech, used to teach and aid
living beings, is Dharma; and our bodies and behavior are the symbolls of
Sangha, the enlightened community of Noble Ones.
We first go for refuge to Buddha. Buddha means the Enlightened One, who has
fully accomplished ANUTTARA SAMYAKSAMBODHI, the perfect Complete Awakening.
Therefore, the appellation given to enlightened ones is simply "Buddha".
This title has been used since the original period of the Buddha's teaching in
India. The founder of the Buddhist religion was called SAKYAMUNI , or sage
of the Sakya clan; but after he achieved the Supreme Awakening, he was
thenceforth called SAKYAMUNI BUDDHA. We go for reguge to Sakyamune Buddha but
simultaneously take refuge in all Buddhas of the ten directions and in the
three periods of time. Because the epithet "Buddha" denotes the attaiment of
perfect virtue and wisdom, there is complete equality between Sakyamuni Buddha
and all other Buddhas. So even though we go for refuge to our original teacher
Sakyamuni. it is reasonable that we also, at the same time, take three time
periods. Taking refuge voluntarily, one should concentrate all the energy of
one's Dharama practice to realize the perfection of blessedness and wisdon;
i.e., one should also harbor no pride whatsoever over one's small storehouse of
virtue and wisdom. With feelings of pity and sadness for the unskillful, one
should always maintain a sense of reverence within oneself and dwell in delight
and peace.
Secondly, we go for refuge to the Dharma. Because all Byddhas depend on
the Dharma as their teacher, the Dharma is recognized as the most important
refuge. The Buddha was enlightened and practiced in accordance with the Dharma
After his attainment of Bodhi, the Buddha taught all his disciples to practic
Dharma and reap the fruit just as he had. One's heart and mind should incline
naturally toward the Dharma, and one should feel as if his whole body were
embraced by the Dharma.
Thirdly, we go for refuge to the Sangha, the present superintendent of
the Three Precious Ones. In India, "Sangha" originally meant harmony. The
ability of the assembly to harmonize and stay together is called Sangha. When
more than four people live togther in harmony. the term "Sangha" can be applied
to decribe the situation. According to the Buddhadharma, if disciples leace
home to practice (i.e., to become bhiksus or bhiksunis) and dwell harmoniously
together in a VIHARA, they are called a Sangha. According to the Theravada
teaching, those who have practiced and attained the various stages of
liberation and sanctity of the Three Vehicles make up the Sangha of Arahants
and Sagres. According to the Maha ya na teaching, disciples practicing the
Bodhisattva Dharma and attaining its fruit make up the Bodhisattva Sangha
When we go for refuge to the Sangha, we should include all the various meaning
of the term in our understanding. However, in the beginning stages of Dharma
study, it is more important that we take refuge in the present superintendent
Sangha of disciples who have left home. The transmission of the Buddhadharma
in this world depends upon this present Sangha to protect and actualize the
Teachings. We take refuge with and depend upon them to learn the practice
path to Bodhi. Therefore, we take refuge to link up with the tradition of
Bodhisattva Dharma practice and initially are not so concerned with which
teacher is the wisest and who has developed the highest wisdom and virtue in
former lives. We should be primarily concerned with cultivating our own good
roots, developing harmony with everyone and universally aiding them to achieve
minds concentrated in and focussed upon the Buddhadharma.
One who takes refuge should understand that the Buddha is all-virtuous
and worthy of all respect and that the Buddha-Mind represents the incomparable
field of blissings in this world. We should understand that the Dharma is a
complete teaching that is full of principles explicitly outlining the path to
the Supreme Swakening. The Sangha should be understood to be the pure Dharma
teacher, excellent in conduct and expedient methods of instruction. In this
manner, regarding the Three Precious Ones with deep admiration, we cas
successfully go for refuge, even to the end of our livesm with full confidence
in the practice path. Without recourse to religious or philosohpical views,
we shall always remain disciples of the Buddha. This, then, is the beginning
of the determination to achieve the Bodhisattva Mind in the practice of
Bodhisattva Dharma.