Transcript Buddhist Refuge in the Three Jewels

1
Talking Refuge in the Triple Gems
归敬三宝
Outline
• Introduction
• Seeking Refuge
• Seeking Refuge in things of this world
• Seeking Refuge in things beyond this world
• Real Refuge: The 3 Treasure - Praise for the 3
Treasure
 Praise for the Virtues of the Buddha
 Praise for the Virtues of the Dharma
 Praise for the Virtues of the Saṅgha
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Talking Refuge in the Triple Gems (Cont.)
Outline:
• The virtues in Principle & in Practice
• Taking Refuge
o The Benefits of Taking Refuge
o The Essence of Taking Refuge
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Introduction
From: The Way to Buddhahood
成佛之道
“To study Buddhism means to
“学佛，就是向
learn from the Buddha.
佛学习。我们
One takes the Buddha as
one’s ideal and one’s
以佛为理想，
mentor and learns from him
以佛为师范，
incessantly. When one
reaches the same level as
如达到了与佛
the Buddha, then one has
平等，那就是
become a buddha.”
Page 3
成佛了。”
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Introduction (cont.)
 The Buddha - great Awakened One, great
Compassion, the perfected one with complete
virtue; ultimate & unsurpassed great sage
 How can ordinary people with “little good
fortune 薄副” and “no wisdom无知”attained this
awakening states?
◦ By studying & practicing necessary methods (Dharma)
◦ By following the right path
 “the way to perfect enlightenment 成佛之道” & “without
skipping any steps”
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Introduction (cont.)
Beings had different abilities,
the Dharma had different
ways:
• Blessedness & • Way of wisdom
virtue way
• Easy way
• Difficult way
• Mundane way • Supramundane
way
• Śrāvaka way • Bodhisattva way
声闻
普萨
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Introduction (cont.)
But ultimately, there is only one way. All of these ways are
nothing but methods to become a buddha “in order to
open up and make manifest the Buddha’s knowledge and
insight to sentient beings, so that they can also apprehend
and attain the same.” Thus we have the sayings “One
way to one purity, one flavor for one emancipation” and
“Many doors exist for tactful reasons, but only one path
runs to the origin.”
一道一清净,一味一解脱。方便有多门,归元无二路。
• Analogy of long river to perfect enlightenment.
• Buddha Dharma is called the One Vehicle Way
一乘道 in the Āgamas Sūtra 阿汉经 & the Lotus
Sūtra 法华经.
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• Buddhism values our intelligence and our own
choices in life.
• Encourages us to cultivate wisdom & compassion
and be responsible for our actions
• If this Teaching truly resonate with you, then the
next step is to become a Buddhist by taking
Refuge.
"Taking refuge in the Buddha, we learn to transform
anger into compassion; taking refuge in the
Dharma, we learn to transform delusion into
wisdom; taking refuge in the Saṅgha, we learn to
transform desire into generosity."
(By Red Pine, The Heart Sutra: The Womb of Buddhas, p. 132)
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So what is refuge?
• Refuge is that thought which of its own
power puts all its hopes in another (external)
object.
Definition of Buddhist Refuge
Formally putting a “safe and positive
direction in our lives” indicated by the
Three Jewels and pledging to maintain
this steady direction unwaveringly, until it
brings us liberation (nirvana) or
enlightenment (Buddhahood).
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Seeking Refuge
1 “The Sea of Existence has no boundaries,
有海无边际，
The world is full of worry and suffering,
世间多忧苦，
Flowing and turning, rising and falling,
流转起还没，
Is there no place of refuge and supports?”
Page 4
何处是依怙
。
• Degree of sincerity for taking Refuge
– Analogy of a drowning man
• Consider the suffering of life
– Rising & falling in the sea of suffering life after life
with no end at sight.
– “The current life is but another wave in the ocean
of lives.”
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Seeking Refuge (cont.)
• Sentient beings have more suffering than happiness
(8 major suffering)人生有八苦：生、老、病、死、
求不得、怨憎、爱别离、五阴盛。
• The Buddha described this state as “worry, sadness,
suffering and affliction, purely the accumulation of
great suffering” 忧悲恼苦纯大苦聚
page 4. last para
• Being born in different realms through our own
ignorance.
o Reflect - we have fall into the sea and hoping for
someone to help us.
o The urgency & sincerity of seeking refuge
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Buddhist Refuge in the
Triple Gems (Tisarana )
Why is it important to take the refuge?
• Because the heart of Buddhism is the Three
Jewels of the Buddha, Dharma, and Saṅgha.
What does taking refuge mean?
• Shelter or protection from danger on distress
• something to which one has recourse in
difficulty.
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SEEKING REFUGE IN THINGS OF THIS
WORLD
2 “Accumulations of wealth and riches can be lost,
Those with fame and high status can fall,
Those who are together may be scattered,
Those who are born must die.”
The well-governed state will fall into chaos,
The world once formed faces destruction;
Of the pleasures and certainties of life,
None can be relied upon.
稹聚皆销散，
崇高必堕落，
合会要当离，
有生无不死，
国家治还乱，
器界成复毁；
世间诸可乐，
无事可依怙。
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Two kinds of refuge:
1. Exceptional/ultimate – Buddhist take
refuge in the three jewels. When you
have refuge, you have the state of mind
of being fearful, and go for protection
with the absolute certainty that it will
help.
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False Refuge
2. Ordinary – people in the world take refuge
• Worldly or material things
1.
2.
3.
4.
5.
6.
Wealth & riches
Fame & high status
Togetherness of beloved families
Life itself
Prosperity of one’s country
Progress of society
• Things beyond this world
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SEEKING REGUGE IN THINGS
BEYOND THIS WORLD
3 Ghosts and spirits delight in violent murder,
The desirous divine beings are addicted to various cravings,
The Brahma dwells on arrogance;
鬼神好凶殺，
欲天耽诸欲，
None of them are a place of refuge.
Page 8
独梵依慢住，
亦非归依处。
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Things beyond this world (cont.)
Even if one knows of the need to seek refuge, one may
be misled by heterodox religions or deviant schools.
False refuge:
1.Ghosts & spirits鬼神
• Heavenly gods 天神, earthly deities 地只 & human
ghosts 人(死为)鬼
• Wind gods, rain gods, mountain gods, water gods,
local guardian gods of the earth etc.
• Forest/mountain goblins & all sorts of demons and
monsters.
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Things beyond this world (cont.)
In Buddhist sutras
o Ghosts are called hungry ghosts
o Spirits governed by the gods of the 4 heavens
 Yakṣas 夜叉, rākṣasaḥ 罗刹, nāgá龙(那伽),
mahoragas 摩睺羅迦, garuḍa 迦樓羅(golden
bird-like demons that eat dragons), the
powerful ghost king etc.
Story: Inviting fox spirit by Master Da Yong as
Dharma protector.
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Things beyond this world (cont.)
2. Desirous divine beings 欲天 Deva (sanskrit)
o 5 desires of matter - Enjoyment of material form,
sound, smell, touch; and sexual desires
o In the 3 realms – 6 levels of Devas
1. Lowest - 4 heavenly king who governs 8 categories of
ghosts & spirits 四大王众天
2. Above them –Trayastriṃśa Heaven忉利天(三十三天)
3. Yama Heaven夜摩天
4. Tuṣita Heaven 兜率天 (king of Tuṣita, Sakra, similar as
Jade Emperor) – closest relationship with humankind
5. Nirmanarati Heaven化乐天
6. Paranivmitavasavartin Heaven 他化自在天
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Things beyond this world (cont.)
One & only one Brahmā 独梵
• 1 st Dhyāna 禅
I. the heavens of Brahmā’s multitudes初梵天
II. Brahmā’s ministers梵辅天
III. Great Brahmā 大梵天
Brahmā means “clean” & “pure” = “holy”
Brahmā has neither sexual desire nor worldly material
desire. He thought that he created the world.
• Above Brahmā are the 2nd, 3rd & 4th Dhyāna & realm of
formlessness – humankind has little contact with them.
• Non of these beings can save themselves, therefore,
“neither are they the place of refuge”.
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3.
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Exceptional/ultimate – Real refuge
The Three Treasures
4 People seeking refuge everywhere,
Seeking refuge in all the ten directions,
Finally realize that the ultimate place of refuge
Is to be found in the most auspicious Three
Treasures.
归依处处求，
求之遍十方，
究竟归依处，
三宝最吉祥！
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Praise for the Three Treasures
Page 11
The Buddha, Dharma, and Saṅgha are rare,
invaluable, and wonderful; thus they are
called treasures.
• Taking refuge in them
• 归衣三宝，使我
enables us to transform bad
们化凶为吉，化
luck into good and disaster
into peace, abandon evil for 难为祥，理恶向
kindness, turn darkness into 善，转黑暗为光
light, abandon suffering, and 明，难苦痛得安
obtain happiness.
乐。
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Praise for the Three Treasures (cont.)
• Conclusion derived from facts:
• When Śākyamuni became a Buddha, the “creator”
god, Brahmā (梵天王), came down from heaven &
requested the Buddha to expound the Dharma –
Turning the Great Wheel of Dharma
– Śakra 帝释 to reborn as a pig fetus
• Both the great god of polytheism and the “creator”
god of monotheism have had to take refuge in the
Buddha.
• “Seeking for refuge everywhere, seeking refuge in all
the ten directions” was exactly Śakra’s experience.
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Praise for the Virtues of the Buddha
Page 12
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The true Dharma is the body of the
Buddha,
正法以为身，
His life is pure wisdom,
净慧以为命，
Like the bright moon shining through the
autumn sky;
智月朗秋空，
Therefore, we should worship the
礼佛
两足尊。
Honored One of Two Perfections.
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Praise for the Virtues of the Buddha (cont.)
• Buddha (Skt.) the awakened one – what he
realized with his purest wisdom is the purest
Dharmadhātu (Dharmakāya).
• “Only after one has attained the perfect
enlightenment of the true Dharma can one be
called a buddha.”
• 正法以为身: The Buddha, who has the true
Dharma as his body (the Dharmakāya), is the one
who concretely reveals the absolute truth.
• When the Dharmakāya 法身and the vital wisdom
慧命reach perfection, this accomplishment
deserves the trust & respect of all sentient beings.
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Reverence to the Buddha:
• Reverence is expressed in worship - 3 ways of
expressing.
1. Body身– bowing and greetings
Show our
2. Verbal口– praising the Buddha’s virtues total
respect
3. Mental意– trusting with respect
• In epithet: “Honored One of Two Perfections” : Good
fortune & wisdom 两足尊是福德与智慧的圆满。
– Bodhisattvas also have great good fortune & great wisdom.
• Perfection in Chinese can mean “foot”足
– Humans are 2-footed animals & the Buddha is the most
honored among humans 两足尊
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Praise for the Virtues of the Buddha (cont.)
6. Buddhas of the three periods are innumerable,
Buddhas of the ten directions are also countless,
Having come to this impure world because of his
compassionate vow,
Śākyamuni Buddha is deserving of our worship.
三世佛无量，
十方佛亦尔。
悲愿来浊世，
礼佛释加文。
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Praise for the Virtues of the Buddha (cont.)
• Innumerable buddhas in the 3 periods
1. Past – Kāśyapa Buddha, Kanakamuni Buddha,
Śikhin Buddha & Vipaśyin Buddha
2. Present - Śākyamuni Buddha
3. Future – Maitreya Buddha, Rucika Buddha and
others.
• Space – countless buddhas in the ten directions.
Countless world in the 10 directions
o At present in other world –
 East - Akṣobhya Buddha, Medicine Buddha
 West – Amitābha
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Praise for the Virtues of the Buddha (cont.)
• Buddhists who take refuge in the Three
Treasures should do so with the buddhas of
the 3 periods and ten directions.
• However Śākyamuni Buddha (historical
Buddha) deserved our utmost trust & worship.
HE was a bodhisattva who, with great
compassion, made a great vow to alleviate
suffering in this impure world (秽土)sahālokadhātu莎婆世界
“If I do not go into hell to save suffering beings,
who will?”
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Praise for the Virtues of the Buddha (cont.)
• Reason for Buddha to appear in this “evil world of
the five impurities 五浊恶世was to save us suffering
sentient beings from abandonment.”
• Five impurities五浊/defilements:
1. 劫浊 the kalpa in decay
2. 见浊 deterioration of view, egoism, etc., arising;
3. 烦恼浊 the passions & delusions of desire,
anger, stupidity, pride & doubt prevail;
4. 众生浊 in consequence human miseries increase
& happiness decreases;
5. 命浊 human life time gradually diminishes to ten
years
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Praise for the Virtues of the Buddha (cont.)
7 His wisdom is perfect, his compassion infinite.
Overcoming all obstructions, he is totally without
remnants of habit.
These three virtues are equal and ultimate for all buddhas,
But for the sake of skillful means, there are differences.
智圆悲无极，
断障无余习，
三德等究竟，
方便示差别。
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Praise for the Virtues of the Buddha (cont.)
• All ancient sages possess 3 virtues 一切诸佛
三德园满
1. Wisdom智德 – the Buddha with his “endless skills &
tactfulness, was able not only to liberate himself but
also to save sentient beings.”
2. Grace恩德 – showered great compassion to ALL
sentient beings.
3. Breaking free of afflictions 断德 - the Tathāgata has
no “residual habit”. (于习or 习气papañca)
• All buddhas are the same and are equal – the
“differences” is only to suit diverse qualities of
sentient beings by using skillful means
(upāya).
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Praise for the Virtues of the Dharma
Page 16
8 The empty well is old and in ruins;
The empty village is quiet and without people;
The far shore is forested and has flowing springs.
The Dharma, honorable and beyond desires, compels
our worship.
丘井空聚落，
朽故寂无人，
彼岸林泉乐，
礼法离欲尊。
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Praise for the Virtues of the Dharma (cont.)
• Analogy of a man fallen into a well
 wilderness – births & deaths
Karmic forces
 withered vine – root of life
 rat gnawing the withered vine – Powerful force of
encroaching of impermanence's impermanence
 empty, dry well
 four poisonous snakes – 4 elements: May fall sick
& die
earth, water, fire & air
 honey – enjoyment of 5 desires 五欲 : Ignorant
contented by small happiness (wealth,
of
sex, fame, eating and sleeping. )
suffering
Heedless of bees stings.
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Praise for the Virtues of the Dharma (cont.)
2nd parable illustrates the 3 Marks of Existence
of the Dharma – Study and practice the
Buddha’s teachings but fail to guard the 6
sense organs
• Empty village – 6 sense organs: eyes, ears,
nose, tongue, body, mind = false believes of a
permanent “I” – no self
• 6 sense organs contact 6 sense objects
(sight, sound, smell, taste, touch, ideals) =
confused 6 consciousness - like robbers, rob
people of merits & wealth of the Dharma.
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Praise for the Virtues of the Dharma (cont.)
• Three/Four seals (or marks) of the Dharma
- Anicca/Dukkha, Anatta, Nirvana
1. “All conditioned things are impermanent”
诸行无常
2. “All dharmas have no self” 诸法无我
3. “In Nirvāṇa is stillness and extinction”
涅槃寂静
All sages upon realizing impermanence &
nonexistence of self recedes in Nirvāṇa
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Praise for the Virtues of the Dharma (cont.)
9 The true Dharma is wonderful and inconceivable,
It is excellent, pure, permanent, and joyful.
If one follows the way of the ancient immortals,
One can attain Nirvāṇa
正法妙难思，
善净常安乐，
依古仙人道，
能入於涅槃
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Praise for the Virtues of the Dharma (cont.)
• Three levels of realization
1. Nirvāṇa with residue (sopadhiśeṣanirvāṇa)
有餘涅槃
2. Nirvāṇa without residue (nirupadhiśeṣa-Nirvāṇa)
无餘涅槃
3. Supreme Nirvāṇa (parinivāṇa) 大般涅槃
Nirvāṇa is to realize – “Only the one who drinks the
water will know whether it is cold or warm”.
The state that is attainable through wisdom is called the
true Dharma. Entering the true Dharma and attaining
real liberation through wisdom is call Nirvāṇa. (page 18, last
para.)
true Dharma = Nirvāṇa
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Praise for the Virtues of the Saṅgha
10 To bring together the Saṅgha, the Buddha relied
upon the Dharma,
And harmony, joy, and purity were its foundation.
With harmony in practical matters and harmony in
principles,
The Saṅgha, most highly honored among assemblies,
compels our worship.
依法以摄僧，
和乐净为本，
事和或理和，
礼僧众中尊。
Page 19
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Praise for the Virtues of the Saṅgha (cont.)
• Saṅgha 僧伽 was formed when many people
renounced. They were referred to as “a
harmonized group” 和合众
• The Buddha relied on the Dharma to form the
Saṅgha. 佛依法摄僧
o Buddha utilized the Dharma to help sentient
beings break the bond to Saṃsāra 正发涅槃
o Rules & regulations that accord with discipline of a
righteous life – Vinaya 侓法制度
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Praise for the Virtues of the Saṅgha (cont.)
Page19
Saṅgha has 3 fundamental characteristics和乐净of
harmony, joy and purity.
I.Harmony和合– in both practical matters and in
principles
1) understanding the doctrines – refers to
Essence
unified ways of thinking
of
2) Keeping precepts – observe the same rules Buddhist
3) Sharing of materials – economic equality in Saṅgha
daily life
4) Abiding physically – peaceful communal
living
5) In speech - without quarreling
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6) Tranquil minds
Praise for the Virtues of the Saṅgha (cont.)
II. Peaceful joy 安乐 - dwelling in a harmonious
organization, monks and nuns can find
physical and mental peace & joy and can
practice vigorously.
III. Purity 清净- with harmony and joy they can
encourage and keep each other alert. If
offence is committed, they can quickly
repent and restore purity so that the Saṅgha
remains strong and sound.
Saṅgha preach to benefit others and they are the collective
force that mobilizes the Buddha Dharma. Disciples of the
Buddha should take refuge in and respect the Saṅgha, one
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of the Three Treasures.
Praise for the Virtues of the Saṅgha (cont.)
11 One should respect the members of the Saṅgha,
And not scold them or judge them.
For they follow the Buddha as practitioners,
And maintain the true Dharma like a fortress.
敬僧莫呵僧，
亦莫衡量僧，
随佛修行者，
住持正法城。
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Praise for the Virtues of the Saṅgha (cont.)
How can lay devotees show respect & support
Saṅgha ?
• Mentally respect with sincerity by verbal in
term or praising or bodily by prostrations.
• Serve them according to their instruction.
• Within your own means, provide the needs of
the Saṅgha.
o Offering clothing, food, medicine, bedding and
other daily necessities.
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Praise for the Virtues of the Saṅgha (cont.)
What if the bhikṣu broke the precepts?
• Saṅgha may be superior/inferior, good/bad &
worldly/holy – they form a powerful force for
maintaining the Tathāgata true Dharma so
effectively that even demons and non-Buddhists
cannot destroy it.
Page 22, last para, ln5
• Respect all of them – be like the ocean that
does not discriminate the things living in
there.
– Not all of them does the same job e.g. Some
prefer propagating the Dharma, others prefer just
studying the Dharma, do social work, meditating
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etc.
Praise for the Virtues of the Saṅgha (cont.)
• In this era, you may see bhikṣu breaking
precepts, we should acknowledge that this is a
“Saṅgha affair” and that will be handled
according to the established rules and
regulations.
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The Virtues in Principle and in Practice
Page 23
12
The real virtue of the Three Treasures,
Is faultless and pure in nature.
To transform the world, we should rely on both
the real and the worldly virtues.
In this way, the Buddha Dharma can exist forever.
三宝真实德，
无漏性清净。
化世真亦俗，
佛法得长存。
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The Virtues in Principle and in Practice (cont.)
• In ancient time:
 Buddha – Śākyamuni Buddha
 Dharma – 4 Noble Truths,
dependent origination, Nirvāṇa etc.
 Saṅgha – those who leave home,
whether worldly or holy.
3 Treasure of
Transforming
Appearances because it
transform lives.
Through respect and offerings, one could follow them and turn
toward the Buddhas of the ten directions, the true Dharma and the
virtuous and holy monks.
3 Treasures of Transforming Appearance + Abiding 3 Treasures
= concrete manifestations of Buddhism in the world.
By taking refuge in them, one can reach a more profound level.
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The Virtues in Principle and in Practice (cont.)
• Real Virtue: 3 Treasure are objects of our
absolute allegiance and are the most perfect,
complete and pure
• Worldly virtues: We relied on the 3 Abiding
Treasures after the Buddha passed away
 Abiding Buddha: Buddha’s images – jade, stone,
gold, copper, painting etc.
 Abiding Dharma: Represented by the scriptures of
the Tripiṭaka or discourses by Dharma masters of
the past and present
 Abiding Saṅgha: represented by the monastic
population
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Taking Refuge
Page 25
13 “All my life I vow
To take refuge in the Buddha, Dharma and Saṅgha,
With utmost sincerity to make offerings,
And to be mindful of all the extraordinary benefits.”
自誓尽形寿，
归依佛法僧，
至心修供养，
时念诸胜利。
52
Taking Refuge (Cont.)
• To take refuge, one should first repent
sincerely with a respectful and pure mind.
• The ceremony
• After taking refuge
o Make offering with utmost sincerity
o Respectful mind toward
1. All images of the buddhas (including stupas)
2. Scriptures
3. Monks & nuns
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o Offering to the Buddha:
Taking Refuge (Cont.)
1. Actions such as prostration, praise and clockwise
circumambulation
2. Adornments such as incense, flowers, music, light,
pennants, banners, and precious canopies.
o Offerings to the Saṅgha:
1. Clothing, food, seas, bedding, medicines and daily
necessities at a Kathina ceremony
One should never offer things that are not in accord
with the Dharma.
• Supreme offering: actual practice in accord with the
Buddha’s teaching & instructions from Bhikṣu &
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Bhikṣuṇī.
The Benefits of Takings Refuge
Page 26
14 Taking refuge in this way
Is most highly honored and supreme
Taking refuge in other things will not
Provide bliss and security
此归依最尊，
此归依最胜，
不由余归依，
得乐得安隐。
55
The Benefits of Takings Refuge (Cont.)
• Extraordinary benefits:
o Becoming a devotee of Buddha
o Foundation of the precepts
o Reducing karmic obstacles
o Accumulating vast blessings & merits
o Not falling into the evil destinies
o Not being disturbed by humans and nonhumans
o Accomplishing good deeds
o Gaining the ability to attain buddhahood
56
The Benefits of Takings Refuge (Cont.)
• One should differentiate between
good and bad and not think that
taking refuge in just any religion
is the same.
57
The Essence of Taking Refuge
(Ti-śaraṇa)
Page 27
15 The aforementioned taking of refuge is,
In essence, the faithful vow;
Turning toward and following the Three Treasures,
Relying on them, people will be helped and saved.
所说归依者，
信愿以为体；
归彼及向彼，
依彼得救济。
58
The Essence of Taking Refuge (Cont.)
• What does taking refuge really means?
o Deep faithful vow – real place of refuge  obtain
various virtues.
• After taking refuge:
o Give one’s body and mind to the 3 Treasures, not
to demons or non-Buddhists.
o Trust & embrace at all times & places
o One’s frame of mind should be safe and calm
• Taking refuge means being firmly established
in faith & vows and asking the 3 Treasure for
their embrace and deliverance.
59
The Essence of Taking Refuge (Cont.)
Page 28
16 If one vows to devote one’s life to them,
Through self-reliance and self-cultivation,
One can be unified with
The real meaning of taking refuge
若人自归命，
自力自依止，
是人则能契，
归依真实义 。
60
The Essence of Taking Refuge (Cont.)
• General – to take refuge means believing in
and wish to received external help so as to be
saved. Theistic religions depend on external
power.
• In the Triple Gems – based on self reliance
o In the Great Parinirvana Sutra “Rely on
yourself, rely on the Dharma, but do not rely
on others”
o Ānanda in Śūraṅgama Sūtra
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The Essence of Taking Refuge (Cont.)
• Profound meaning – taking refuge is to turn to
oneself (one’s mind, one’s nature)
• Buddha nature:
Body
essence of one’s
= true Dharma = Nirvāna
Mind
• By practicing according to the Dharma, one’s
body becomes one with the Saṅgha.
Buddha
Dharma
Saṅgha
Not separate from oneself.
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The Essence of Taking Refuge (Cont.)
• On the surface, taking refuge means:
– believing in
– relying on the protection of an external
power
• More profound level:
– with faith & reliance; helpful to propel us
to the ultimate
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The Essence of Taking Refuge (Cont.)
The real meaning of taking refuge:
• Vow to devote one’s life to the 3 Treasures
• Able to practice the true Dharma through
– Self-reliance
– Self-cultivation
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