Taking Refuge in the Triple Gem

This exciting season of Dharma talks will continue this Saturday. 20th November 2021, when Geshe la will explain the importance and benefits of taking refuge in the Triple Gem i.e. the Buddha, Dharma and Sangha, and what it actually entails.

Topic: Taking refuge in the Triple Gem – Meaning, Importance and How to

Time: Nov 20, 2021 10:00 AM Singapore

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Yesterday’s lesson was about Taking Refuge in the Triple Gem.

We have already been introduced the 4 Noble Truths, in particular the Truth of Suffering (1st Noble Truth) and the Causes of Suffering (Negative karmic deeds – the 10 non virtuous actions – the 2nd Noble Truth). Geshe la’s intention was to allow us to understand these basics as it would enable us to appreciate better the importance of Taking Refuge.

Refuge is important because it is the pre-condition to being a Buddhist in the true sense of the word. Whether one is a true disciple of the Buddha depends on whether one has taken refuge in the Triple Gem in one’s own heart. Whether a person has truly taken refuge is not dependent upon the family one grows up in, the environment in which he or she lives, his or her race, or even the country in which one is born. Many people are born in Buddhist countries or communities, and whose families may practise some form of Buddhism, but that does not in and of itself make them Buddhist if they have not truly taken refuge in the Triple Gem in their hearts.

It is only after taking Refuge that one is eligible to take vows, such as the Pratimoksha vows (including the usual five precepts for lay practitioners), the Bodhisattva vows. It is also a prerequisite to being able to receive tantric empowerments (Chi:灌顶Tib: Wang), oral transmissions (Chi:口传 Tib: Lung) or the taking of Tantric vows. Without true refuge having been taken, one cannot properly receive the vows and/or be entitled to practise the above.

Geshe la therefore focussed on the Meaning of, Importance of, and How to Take Refuge.The topic of Taking Refuge is a very wide one. For this reason, Geshe la attempted to give the class as general an introductory overview as possible, whilst trying to be as accurate possible without being under-inclusive.

OBJECTS OF REFUGE AND THE REFUGE PRYAER

Geshe la began by explaining the meaning of the Refuge & Bodhicitta Prayer which we recite before any Dharmic activity.

SANGYE CHÖDANG TSOGKYI CHOKNAM LA

In the Buddha, the Dharma and the noblest sangha

CHANGCHUB BARDU DAGNI KYABSU CHI

I take refuge until enlightenment is obtained.

DAG GI JINSOG GYIPEY SONAM KYI

By the merit of generosity and so forth

DROLA PHENCHIR SANGYE DRUBPAR SHOG

May I attain buddhahood for the welfare of all beings.

The author of this simple but powerful prayer was the Great Lama Atisha, one of the early Kadampa masters whose teachings were developed upon by our lineage founder, Lama Tsongkhapa.

The first two lines explain in whom we take refuge – the Buddha, the Dharma and the Sangha, and expresses a promise to maintain such refuge until one attains enlightenment.

The second two lines are an expression of our commitment towards having bodhicitta arise towards all sentient beings.

We therefore chant this 3 times over each time we take refuge. Whilst these 4 lines appear to be short, they encapsulate the entire essence of Taking Refuge.

It is common for one to take refuge thrice a day (morning, mid-day and in the night before one retires for the day).

THE IMPORTANCE OF TAKING REFUGE

Refuge is important because the Triple Gem, the Objects of such Refuge, are the only pillars that are capable of preventing our poisons of ignorance, attachment and aversion from driving us into the lower realms, and which can lead us on the path out of the unending wheel of birth, death and rebirth in the 6 realms of existence.

Like a patient stricken with disease, all of us sentient beings are likened to being ill, as we have fallen into samsara. Realising that one is ill is a starting point, which is why it is important to understand, as we have now understood, the Four Noble Truths.

As we are ill, we realise the importance of having to visit the doctor. But visiting the doctor is not enough. We also have to take medicine in order to cure ourselves.

The Triple Gem i.e. Buddha, Dharma and Sangha are therefore likened to the Doctor, the Medicine and the Nurse respectively. The Medicine of Dharma can be properly dispensed only after a proper diagnosis by the Doctor in the form of the Buddha, and the patient is to be looked after and observed by a qualified Nurse. This is why the Triple Gem are an inseparable holy trinity.

MOTIVATIONS TO TAKING REFUGE

The sutras speak of two important motivations to the taking of refuge. Following one’s firm belief in the laws of cause and effect which influence where one’s consciousness may take rebirth, and one’s fear of fiercely turning wheels of samsara under the uncontrolled influence of one’s karma, there is every reason to take refuge. The second motivation is faith in the Triple Gem as sources of protection from those vicissitudes of samsara, and indeed its ability to close the door to rebirth in the 3 lower realms.

WHO ARE THE TRIPLE GEM & WHAT FUNCTIONS TO THEY SERVE

Discovering the Buddha and His teachings is akin to having identified a good doctor who will advise the patient how to cure the patient of his or her ailments. But whether the patient can fully recover also depends upon the extent to which the patient takes the doctor’s advice in relation to type of medicine to take, frequency of taking medicine, dietary restrictions etc.

The efficacy of any remedy is therefore highly dependent upon the individual’s ability to properly take advice and practise – that’s why it is always said that the Buddha has no ability to rid sentient beings’ causes of suffering by operating and removing a cancerous growth, nor can He pull sentient beings out of the 3 lower realms. Instead, the Buddha laid down the path which he discovered towards liberation from the seemingly endless cycle of samsara.

That is why in Buddhism, we say that our success (or the lack thereof) in our practices is entirely in our own hands. In the same way someone who gains admission to an elite educational institution and has the best of teachers/ mentors, that is no guarantee to one’s success – much depends on one’s own hard work and diligence. The Buddha himself once admonished that one relies on oneself towards enlightenment, and one is one’s own greatest enemy. Just as one sees those facing punishment of imprisonment, they are there because of their own illegal acts or omissions, sentient beings are suffering in the cycle of samsara due to their own acts or omissions – such is the law of cause of effect in motion.

So who or what are the Triple Gem in whom we take refuge?

The Buddha

It is important to understand that when it comes to the Buddha, we not only take refuge in the historical Buddha Shakyamuni but equally importantly, in the qualities He had in respect of body, speech, mind and His good works. It is the qualities of the Buddha that we must remember to take refuge in.

The Dharma

Whilst this concept may be slightly difficult for some students to follow, it is worthwhile stating that is the Dharma which leads one to the Path of Seeing onwards (the 3rd on the 5 Mahayana Paths) that is the object of our refuge, which relate to the truth of cessation, the uninterrupted paths within the paths of seeing and meditation.

For simplicity’s sake, one can regard our lineage master’s work, the Lam Rim Chenmo as a jewel of the Dharma.*By way of refresher, the 5 paths of the Mahayana which lead one to the enlightenment of a Buddha are (i) The Path of Accumulation (to enable one to have spontaneous bodhicitta), (ii) The Path of Preparation (to be able to cognise emptiness) (iii) The Path of Seeing (directly cognising emptiness), (iv) the Path of Meditation and finally, (v) the Path of No More Learning.

The Sangha

Whether it is Theravada or Mahayana, we refer to only those members of the ordained community who are on the Path of Seeing (or equivalent) and above.

CAUSAL REFUGE & RESULTANT REFUGE

In our tradition, there is a rather profound concept of “Causal” refuge and “Resultant” refuge, which Geshe la explained, is where one takes refuge in the Triple Gem as a guide (Causal Refuge) towards our minds eventually attain the ultimate dharmakaya – the resultant nature of our own mind, in which we also take (Resultant) refuge.

Geshe la gave the example of a great teacher with disciples with tremendous potential. The student regards the teacher’s great attainments as a Causal Refuge, but equally, the student regards his imminent (future) attainments, as a Resultant Refuge. When he has reached enlightenment, his own (prospective and imminent) attainment becomes his object of refuge.

THE DIFFERENCES BETWEEN THERAVADA & MAHAYANA DOCTRINES OF REFUGE

Geshe la touched briefly on the differences between the Mahayana and Theravadin concepts of refuge.

In the Mahayana tradition, the refuge is taken to commit oneself to the Triple Gem for the benefit of relieving all sentient beings from the sufferings of samsara by leading all of them towards enlightenment.

In Theravada tradition, the focus is on oneself achieving moksha/enlightenment, and towards becoming an Arhat.

Of course, both take refuge in the Triple Gem and the only difference is “whose enlightenment or liberation” is being focused upon in this process.

The sutras draw an analogy with a moon, which can be reflected on any water body. The moon’s reflection in the sea will cover a large surface area, but the moon reflected on a small lake will be far smaller. Similarly, the stillness or otherwise of the water will also affect how the moon is reflected. Similar to this phenomenon, the Buddha’s teachings and love for all sentient beings are equal, but the practitioners of His teachings may be of different scopes, and that explains why practices will differ from time to time because of practitioners’ and sentient beings’ different dispositions.

The Lam Rim Chenmo by Lama Tsongkhapa therefore distinguishes practitioners of the Modest, the Medium Scope and the Great Scopes.

SOME UNIQUE ASPECTS OF THE TIBETAN BUDDHIST RECKONING OF REFUGE

Geshe la then addressed a unique feature in Tibetan Buddhism, whereby for tantric practitioners, there is also the taking of refuge in the Lama/ Guru. Some people have commented that Tibetan Buddhism is in that sense, unorthodox.

Geshe la explained that the reason the Lama/ Guru as an additional object of refuge is to assist us in seeing the Lama/Guru as equivalent to the Buddha because it is through the compassion of these masters who received an unbroken chain of teachings and empowerments that can be traced back to the Buddha and his first disciples, that we have access to those pure and unbroken lineage of teachings. That is why our Lamas/Gurus are regarded as important and worthy objects of our Refuge.

Such a source of refuge enables us to obtain a true appreciation of what the Triple Gem are – this is a unique feature of our tradition, which is worth noting.

PRACTICES & VOWS OF ONE WHO HAS TAKEN REFUGE

Geshe la took pains to make a distinction between the Practices/ Conduct expected of one who has taken refuge, and the Vows associated with one who has taken refuge. In particular, having taken refuge does not automatically mean that one has taken vows of any sort.

But what is clear is that once someone has taken refuge, one is expected to act in a certain manner, which would include the following: –

1. Not taking refuge in any other spirits or worldly (as opposed to enlightened) deities. If one takes refuge in all those other spirits, one no longer is a Buddhist. Yet, it is important to note that even in our tradition, we do from time to time, propitiate mundane worldly (unenlightened) spirits or deities, but it is important to remember that those practices are merely to seek their assistance in achieving mundane successes and help in preventing calamities. They are therefore regarded as helpers along our way in this human realm. They are not to be regarded as the objects of our refuge that can help us to exit the wheel of samsara and close the doors to the 3 Lesser Realms. In many Tibetan Buddhist temples, there are shrines dedicated to such worldly deities as well, but they are not the objects of our refuge, and are merely regarded as helpers and assistants in respect of mundane successes.

2. Those who have taken refuge will have to do their best to prevent causing any harm to any sentient being.

3. To respect all images representing the Buddha and/or the Enlightened Ones that have been properly consecrated, and to regard them as the Gem of the Buddha. These images must of course must comply with the descriptions of the Buddha or relevant Enlightened One in the relevant sutras and tantras – there are strict requirements as to proportions. We often place a lot of emphasis on symmetry, proportionality etc in thangka paintings, for example. Those images that fulfil these requirements, and have properly been consecrated and filled with zung and copies of sutras, are the images that we are talking about here.

4. To respect all written representations of the Dharma, whether printed or otherwise, in whatever language or medium they may be represented. They cannot be placed on a seat, or places below waist-leve. If they are inadvertently placed in such places, one should place the image on the crown of one’s head to renew one’s respect towards it, and then place it in a location befitting of its status as one of the Triple Gem in which we have taken refuge.

5. To respect all members of the Sangha, whether they are realised masters, true ordained monks or nuns with monastic vows, or otherwise. With regard to those who may be in monks’ robes but may not necessarily be true ordained persons with monastic vows, it is important to at the very least not show disrespect to them, though the advice is always to regard all members of the Sangha or who appear to be members of the Sangha, with respect.

6. To always remember the Triple Gem’s benevolence to us, and to offer our food and drink in our hearts, before we partake in them. There is no need to have an elaborate act in this regard – a genuine silent thought of offering in our hearts will be sufficient.

7. Not to forsake or disrespect such Refuge, whether in the day to day talk or even in one’s dreams.

8. To attempt to take refuge 3 times a day, and to think of the Triple Gem every time one encounters dangers or fear, and likewise to give thanks to the Triple Gem for any successes we achieve in our day to day lives, and being mindful of the blessings we achieve by virtue of Taking Refuge. The blessings are so powerful that if one calls upon the Triple Gem at the moment of one’s death, it will prevent one from descending into the 3 lower realms of rebirth.

The advantages of are having taken refuge are worthy of mention, which include the following: –

1. Once you have taken refuge, one receives protection from the Triple Gem.

2. One becomes qualified to take other Buddhist vows such as the 8 Precepts, Bodhisattva vows or tantric vows – Refuge is a prerequisite to all these.

3. Have the power to magnify all meritorious activities/positive karma manifold.

4. The ability to more effectively purify former negative karmic seeds, and to gradually rid one of the propensity to continue committing non-virtuous acts.

5. Due to the blessings of the Triple Gem, it will increase the positive karmic bank of the refuge taker, leading to easier achievement of success in one’s endeavours even in the mundane and secular context.

6. Closing the door to rebirth in the 3 lower realms.

7. Obstacles and negative conditions will naturally distance themselves from the refuge taker.

8. One will also be protected from being misled down the wrong path by those with Wrong Views or those with ill-intent.

9. One will be on the right path towards enlightenment.

CONCLUSIONS

It is for all these reasons that all practitioners, apart from pursuing mundane achievements in this life, should aim for spiritual wealth and one can only get onto this right path through a genuine and heartfelt Taking of Refuge in the Triple Gem.

Whilst we cannot see the Buddha himself, if we see the images of the Buddha and regard them as representations of Him and the Enlightened Ones, the written texts representing the Dharma which was taught by the Buddha, and members of the ordained community representing the Sangha, a sense of respect should always arise, and that would give rise to the blessings associated with taking refuge.

May all sentient beings enjoy the merits from this Dharmic activity, and may the Buddha Dharma flourish forevermore. Wishing all of you who are in any way karmically linked to our Centre and Geshe la, and indeed all sentient beings, success and good health.

The Maha Tare Team