The threefold refuge in Buddhism
GOING FOR REFUGE IS SOMETIMES DESCRIBED AS A STATE OF MIND THAT DOES NOT RELY ON OTHERS FOR ONE’S LIBERATION
The Triple Gem in Buddhism signifies three things; the Buddha (fully Enlightened One), the Dharma (Buddhas teachings), and the Sangha (the Community). They are also known as the “Three Refuges” and the “Three Jewels”. In Sanskrit it is known as triratana. Before a person is initiated into Buddhism he or she must seek refuge in the Triple Gem. In addition, a person who wishes to embrace Buddhism should undertake to follow the five precepts (pancha sila samadana).
The formal practice of going for refuge is also known as taking refuge. It involves the threefold repetition of the following Pali formula.
Buddham saranam gacchami (I go to the Buddha for refuge).
Dhammam saranam gacchami (I go to the Dhamma (teaching) for refuge).
Sangham saranam gacchami (I go to the Sangha (order of monks) for refuge).
Dutiyampi Buddham saranam gacchami (For a second time, I go to the Buddha for refuge).
Dutiyampi Dhammam saranam gacchami (For a second time, I go to the Dhamma (teaching) for refuge).
Dutiyampi Sangham saranam gacchami (For a second time, I go to the Sangha -order of monksfor refuge).
Tatiyampi Buddham saranam gacchami (For a third time, I go to the Buddha for refuge).
Tatiyampi Dhammam saranam gacchami (For a third time, I go to the Dhamma (teaching) for refuge).
Tatiyampi Sangham saranam gacchami (For a third time, I go to the Sangha (order of monks) for refuge).
In many Buddhist temples we often see people paying their respect in front of Buddha statues by kneeling or prostrating themselves and reciting above formula. This formula is not an empty or mechanical ritual, but a practice meant to expand our understanding and interest and profound deepening of our faith. Refuge in ordinary parlance means a person, place or thing giving protection from harm and danger. But according to Dhamma taking refuge in the Triple Gem means taking refuge in our potential for liberation.
The meaning of taking refuge in the Triple Gem is explained somewhat differently by various schools of Buddhism. The Theravada teacher Bhikkhu Bodhi said,“the Buddha’s teaching is of as a kind that builds with its own distinct foundation, stories, stairs and roof. Like any other building the teaching also has door, and in order to enter it, we have to go through this door. The door of entrance to the teaching of the Buddha is going for refuge to Triple Gem that is to the Buddha as the fully enlightened teacher, to the Dhamma as the truth taught by him, and to the Sangha as the community of his noble disciples.”
Going for refuge is defined as a conscious act of will and determination directed towards liberation, based upon knowledge and inspired by faith, and understanding. Going for refuge is sometimes described as a state of mind that does not rely on others for one’s liberation.
Taking refuge is a serious commitment and it is not something you do casually. If a person really wishes to take Buddhism as his path and
base his life on Buddhist principles he has to make some kind of commitment. Taking refuge by way of thoughtless recital of the formula is a degradation of that venerable ancient practice. It deprives it of its true significance and efficacy. ‘Going for Refuge’ should be the expression of a genuine inner urge, in the same as, in ordinary life, one may seek immediate refuge of a place of safety apprehending a great danger.
Taking refuge in the Triple Gem is actually a profound and deeply personal action. To skeptics such incantation or recital may smack of idolatry or superstition. But by taking refuge in the Triple Gem, as a formal step, a person makes a firm commitment to accept the Triple Gem as the guiding ideals of his life, and by reciting the five precepts (panchaseela) he expresses his determination to bring his actions into harmony with those ideals through right conduct.
From ancient times to the present, seeking refuge in the Triple Gem has functioned has the gateway to the rest of Buddhas dispensation. The importance of the Triple Gem should never be underestimated, as it is this act which imparts direction and forward momentum to the entire practice of the Buddhist path. The Triple Gem sustains us in difficult times. They encompass values, practices, insights and realization that not only protect us from self-destructive behaviours, but also help us live wisely. They help bring forth the best qualities in our hearts. Having taken refuge in the Buddha as an example and the Dhamma as the path then we take refuge in the Sangha as companionship. Therefore, taking refuge
in the Buddha, the Dhamma, and the Sangha is something more than a doctrinal or ritual thing.
Some people wonder whether this way of paying respect by going for refuge to the Triple Gem is a form of prayer. Buddhism is not a theistic religion as such a person taking refuge in Buddha does not do it with the intention of seeking protection or salvation from him. Buddha did not claim any divine status for himself nor did he assert that he was an agent of human salvation.
Buddha was the founder of Buddhism who attained Pari nibbana in India more 2500 years ago. He is revered by Buddhists all over the world, as an awakened being. He was the teacher of most central concepts in Buddhism, such as the Four Noble Truths and Eight-fold Path which lead to liberation from suffering and ultimate bliss of Nibbana. He made suffering and release from suffering the focus of his teaching. He had discriminatory knowledge of the entire field of suffering, understood the arising and passing of all miseries. He was completely free from all mental defilements. He placed the mind at fore front of his teaching and declared that it is the mind which fashions every action, which either leads to misery or happiness of every human being. He was an exalted one (Bagava) who vanquished all craving, aversion and delusion.
Buddha was a man, but an extraordinary man (ashcharya manussa), a unique being a man par excellence (purisuttama). When we go for refuge to the Buddha we resort to him as the supreme embodiment of purity, wisdom and compassion, the peerless teacher who can guide us to safety out of the perilous ocean of samsara. Buddha developed virtues to such a degree that he not only became enlightened without the help of a teacher, but was able to teach the truth to others, so that those who follow his path could attain enlightenment.
Dhamma expounded by Buddha is considered the second Gem. It is the teaching of the Buddha that guides us towards true wisdom and awakening of compassion. He declared shortly before his demise; be Islands for yourselves, be refuges for yourselves! Take no other refuge! Going for refuge in the Dharma or the teaching is sometimes described as tradition of going for refuge in the Noble Eight-fold Path and the Middle way.
According to Kalama’s sutta “Do not go by hearsay by tradition, nor by tradition, nor by people’s tales, nor by the authority scriptures. Do not go by reasoning, nor by logic and methodical investigations, nor by approval of speculative views, nor moved by reverence, nor by the thought: “The recluse is my teacher.
Dhamma expounded by Buddha could be experienced in this very life (sanditthiko), even by a person of average intelligence (paccattam veditabbo vinnuhiti). And it invites people to come and explore (ehipassiko).
Sanga is third Triple Gem, which we go for refuge. The word sangha in Pali commonly translated as community or association. Traditionally, the sangha refers to the association of monks or nuns, in whose custody Buddha placed his message after demise. The Sangha means the order of Buddhism that practices and preserves Dhamma. By taking refuge in the Sangha we find safety and strength in following the path laid out by Buddha. Third Gem Sangha characterised by the Buddha comprises those who practices Dharma according his teachings. Sangha is not just an assembly of ordinary people. They are also characterised by universal qualities such as; Being worthy of invitation (ahuneyyo), worthy of hospitality (pahuneyyo), worthy of offerings (dakkhineyyo) worthy of salute with folded hands (Anjali karanaiyo) and field of merit par excellence (anuttaram punnna kkhettam). On many occasions Buddha warned his disciples not to accept his teachings out of mere trust in him, but only after personal experience, practice and reflection.
What his father meant was: “Son, no matter what you do, or wherever you go, the door of my heart is always open for you, and I will always love you, no matter what”. To get that kind of a teaching from a parent was such an amazing, life altering lesson for him. We may be parents, children or spouses. But no matter who we are we can always open the doors of our hearts to all the people in our lives. We all come into this world with a certain number of years which forms the base of our lifetime. What’s important is what we do with that time.
As a practising lay Buddhist, it’s not just enough to go to temple and offer flowers to the Buddha and to the devas. However, what’s most important is meditating. Without meditating, one cannot understand all that the Buddha wanted us to learn from Him. This body of ours is a vehicle for our minds. If the mind is not pure then no matter what you do it’s not going to make you very attractive
For a Buddhist, keeping the five precepts and meditating is a sure-fire way to stay protected from life’s adversities to a large degree.
The five precepts are:
Not taking the life of another, not taking that which hasn’t been freely given, not committing acts of sexual misconduct ( cheating on your spouse ), Not telling untruths and not consuming liquor and drugs.
How does one cultivate the wisdom the Buddha taught us? One should strive to practise the five precepts for a start. One can read extensively Buddhist literature. One can listen to Dhamma talks (so freely available on the Internet ). One can go to Dhamma events where a monk may give a Dhamma talk. One can reflect on what the Buddha taught. Last but not least, we can practice the Dhamma and incorporate it into our day-today life. Thus, little by little, the mind becomes purified and transformed.
We may not be perfect, but that does not diminish our self-worth. We are worthy. We are loveable. We have an innate beauty for having been born a human being and having flaws and all. Just because of two bad bricks, the whole wall need not collapse!
Sometimes, we have to still our minds to realise deeper truths which the usual human being is unaware of. When one meditates, this is exactly what happens.
An experience that Ajahn Chah- who was Ajahn Brahm’s teacher- had reflected this idea. Ajahn Chah was by himself in a forest when he came to a still pool. He sat down and started meditating. He hardly moved. One by one all sorts of beautiful beings started coming to the pool to sip water. These were life forms. If Ajahn Chah had even moved a bit, these beautiful creatures may have got scared. As a result of remaining silent this monk experienced some life forms which were truly spectacular.
All of us are a process, not a person. This is very hard to internalise, but once you do, you’ve started on an amazing journey of self-discovery.
Wishing you a blessed Poson! With much Metta!