THIS WILL BE A DISCUSSION OF the refuge ceremony, with which some of the older
students will already be quite familiar. Still, for those who have not taken
the refuge vow or have not had any involvement in the Buddhist path, there is
bound to be some question as to what "refuge" is, or what "going
for refuge" means--what is the benefit of such a vow and what does it involve?
Since people have different levels of understanding, Rinpoche will give a very
general explanation. Hopefully, this will bring greater understanding to those
already acquainted with the Buddhist path, and a basic understanding to those
who are new to it.
Given our situation as Tibetans, the question of refuge and of refugees could
seem rather ironic. People may wonder, "What are these people talking about?
They are actually the refugees! This does not really apply to us; after all,
this is a very rich and powerful nation and we already have everything we could
possibly want. Why do we need to take refuge?" But we are not merely speaking
about the literal sense of refuge, in terms of a general or worldly protection.
Instead, we are concerned with certain existential realities that confront us,
and which will continue to confront us.
We all try our best to hide those issues and pretend that we are not aware of
them, but no matter what we do in the mundane world, however popular we may
be and whatever credentials we may have, certain problems and confusions will
continue to confront us. Nor will these confusions be remedied by our ordinary
intelligence, our ordinary ability to know and make interpretations of the world.
It is possible for us to live our lives quite busily, to constantly experience
a flurry of activity, but in the end we must face the fact that it did not bring
any lasting meaning or purpose. At that point, all we are left with is a tremendous
sense of regret and loss. As death nears, we may begin to feel alone and helpless,
but desiring protection and guidance at that time will not help. It is important
that we make preparations while there is time and while conditions are favorable.
With this in mind, taking refuge is the beginning of the sane spiritual path.
This path offers not only the possibility but the reality of cutting through
and transforming our limitations, negative patterns, and confusion. So when
we "take refuge, " we make a genuine link with the path leading towards
the experience of sanity. And sanity, in this context, means liberation from
the actual and potential confusion and sufferings that beings experience.
As human beings we generally feel some need for protection and seek stability
in some form of refuge. Unfortunately there is much ignorance, confusion, and
lack of understanding as to what forms would actually serve us best. There may
be a particular mountain that seems very stable, a particular lake that seems
comforting, or a particular tree that seems to be different or unique, and because
these things seem indestructible and beautiful, they may seem to possess that
security we seek. We may therefore believe these to be suitable objects of refuge.
Of course, they cannot provide any real protection, and we will only become
dissatisfied and resort to old habits of paranoia and confusion.
There are others who turn to the evil beings or spirits that inhabit the world
around them, assuming that they possess power. By seeking the protection of
these forces and relating to them, these people hope these spirits will become
friendly and assist them. They view power as a source of protective and beneficial
shelter; yet, with evil forces there is no certainty, except that there will
be evil consequences. It is like putting your hand in the fire--what results
do you expect? Attachment also plays a role in our misguided search, because
it is easy to view our attachments as sources of security. For instance, by
calling forth a dead relative or ancestor, we may hope that the relationship
we had with them will cause them to protect and aid us. This is obviously of
very little value.
The point is that everyone senses the need for a form of refuge, either because
of attachments or because of some need of power and a feeling of helplessness.
As human beings we are so dependent on our surroundings that we feel the need
of some form of protection and security, and yet we do not exactly know how
to procure this for ourselves. Therefore, we indulge in these different solutions,
but to no avail.
It is unfortunate that people seek protection and refuge in these ways. Not
only are these objects of refuge inappropriate, they are potentially harmful
as well. In order to propitiate these forces, one may mistakenly believe that
it is necessary and desirable to make many blood sacrifices and offer the flesh
and blood of other beings. Sadly, these confused and harmful notions are widely
held in many parts of the world.
People fail to realize that the negative experiences they go through, no matter
how confusing or painful, result from their own habitual, negative patterns.
In addition, if one chooses to indulge in further harm to others and to oneself,
one will intensify existing harmful patterns and tendencies, and increase the
serious consequences. This is simply common sense. Therefore, discerning the
proper path, the proper objects of refuge, and the proper examples of sanity
is clearly very important.
A few wise, intelligent people may have some insight into the experience of
sanity and wakefulness, and into the reversal of the patterns of confusion.
Looking up to these men or women, we may seek refuge in their teachings. Still,
beings relate to things in different ways and on different levels. The teachings
and the profound examples they use may be similar to Buddhist teachings, but
their attitudes and motivations will greatly differ. Some people are so completely
concerned with their own experience that they relate to profound examples of
sanity and wakefulness for the sole purpose of their own personal liberation.
Without a greater vision or a more spacious motivation, the benefit is also
limited. Although such a person may experience some degree of self-liberation,
they will lack the depth and ability to adapt or extend the situation of liberation
and inspiration to others. Thus, in a very real way these gains are selfish
and tainted. The inspiration these examples could have provided, the abilities
that could have been developed, are much more profound and all-encompassing
than what has been achieved in such a case.
As we have seen, in our search for security there are many possible mistakes
we could make and sidetracks on which we could be stuck. In addition, even if
we are able to relate to the proper examples and the proper path, there are
many limitations which may occur. For this reason, we will now discuss the Buddhist
understanding of refuge. This will be done from the perspective of the Mahayana
tradition, the tradition of the "greater vehicle."
The first point of discussion will be on the misfortune of not having had the
opportunity or desire to take refuge. In such cases, one has been deprived of
the inspiration of proper and perfect examples. In the mundane world, beings
are constantly being born, only to die over and over, in fortunate and unfortunate
circumstances. All beings are subject to rebirth because of the habitual patterns
they have built up. Sometimes we experience less confusion and are able to involve
ourselves in limited wholesome activities and attitudes, which then produce
beneficial situations for ourselves. And sometimes we experience extreme confusion
and paranoia. By indulging further and further, we strengthen our existing habitual
patterns. As a result of this, we go through great psychological and physical
pain and frustration.
We are continuously captured and bound by the chain of samsaric existence, experiencing
the fluctuations of favorable and unfavorable conditions. It is mainly a question
of intensity of the ever-present paranoia. And this is precisely because we
have not been able to relate to the proper examples or integrate the skillful
means of a proper path towards sanity and awakening. Even when we have done
something wholesome and have generated some benefit for ourselves, the resulting
favorable circumstances do not last and are of no permanent benefit to us.
This is best illustrated by pouring something into a pot without a bottom. However
fresh and good the ingredients you pour in, no matter how much you pour in,
there will only be the momentary satisfaction of the pouring, because such a
vessel will not retain its contents. Nothing beneficial will come of the good
you have achieved, because--like the pot--you lack a foundation. This could
also be compared to the sowing of seeds. In order to have a fruitful crop, first
there must be rich, fertile soil, and then whatever is sown will not be wasted.
In our own situation, not being able to relate to the proper objects of refuge
is like pouring ingredients into a bottomless pot or sowing seeds in infertile
ground. Wandering in confusion, our habitual patterns become heavier and heavier.
Consequently, the paranoia and suffering become more intense. That is the misfortune
of not having taken refuge or of not having related to proper examples of sanity
and awakening.
The second point of discussion will be the benefit of committing oneself to
the proper path, and of following the examples of the awakened objects of refuge.
To begin with, the Buddhas and bodhisattvas, the embodiments of awakened compassion,
were ordinary beings exactly like ourselves. They were not higher or better
than us, nor did they possess superior qualities that we lack. But by taking
advantage of the opportunity to relate to the proper examples, and by sincerely
committing themselves to the path that offers tremendous inspiration and encouragement,
they became, in time, liberated beings. As a result of their accomplishment,
they were able to benefit immeasurable beings with skillful means.
In the same way, we have the opportunity to free ourselves from the chain of
cyclic existence by relating to the proper path and the proper examples, just
as the Buddhas and bodhisattvas once did. The methods they used are as fresh
and as relevant as they were in the past. Once we relate to these proper sources
of refuge, then whatever spiritual practices we perform will be meaningful.
We become like fertile ground, because there is the possibility and certainty
of producing flourishing deeds. Like a pot with a complete bottom, we have the
capability of reaching our full potential, because whatever is poured in is
retained, even if it is only a drop at a time.
There may be differences in our individual capacities for understanding. But,
by laying the proper foundations, we are bound to experience the fruit of the
practices we undertake. Once there is a solid foundation, all benefits are retained.
In addition, by committing oneself to the Buddhist path one has the opportunity
to fully utilize many skillful spiritual means and methods--first by understanding
them and then by properly applying them. There are also different levels of
the teachings, transmissions, and empowerments that one could receive, but unless
one has been able to relate to the awakened objects of refuge, one does not
have the ground for such relationships. The same is true if one desires to practice
the bodhisattva ideals: the practice of loving-kindness and compassion, the
development of the enlightened mind, and the vow to work for the liberation
of beings. It cannot be done without the appropriate foundations. One may have
good intentions, but not all good intentions are realistic or practical.
As one makes progress in the Mahayana, or bodhisattva path, there exists the
possibility of being able to utilize the more advanced practices of Buddhism,
the tantric or Vajrayana practices. But even if one sincerely desires to learn
about the application of such practices, again, one must first have the proper
grounding to be able to fully appreciate and integrate them. Otherwise, it would
be like trying to grasp space, which would be quite useless.
In short, these are the benefits of taking refuge, of relating to the awakened
examples of sanity, and of seeking awakening for oneself and others. Hopefully
we have conveyed some of the importance of seeking involvement with the Dharma.
Since we have discussed some of the possible sidetracks and misconceptions prevalent
in the search for security, now we will briefly examine the awakened objects
of refuge that are appropriate for our commitment. The awakened objects of the
refuge are the Buddha, the Dharma, and the Sangha. The Buddha is the Awakened
One; the Dharma, the teachings of the Awakened One; and the Sangha, the assemblage
of spiritual friends or teachers who have preserved the unbroken line of the
Dharma. These objects are also known as the Three Jewels.
The Buddha signifies complete liberation, complete awakening. As was explained
earlier, the historical Buddha was an ordinary being like any one of us. He
was only able to attain enlightenment by relating to the correct examples of
awakening and strenuously practicing the Dharma. It was not something that just
spontaneously happened. Therefore, he is a sign for all of us that it can be
done. This is why we relate to the Buddhas as the ultimate objects of refuge
and inspiration. Going for refuge to the Buddha means relating to the state
of complete awakening and being inspired by our own potential to realize such
a state of liberation.
If we relate to the Buddhas as the ultimate objects of refuge, then we relate
to the Dharma as the path towards the experience of such liberation. Just as
the awakened ones made use of the path and attained enlightenment, we can also
make use of the Dharma as the path towards the experience of liberation. Their
continuing influence over the centuries demonstrates the profound validity and
effectiveness of the path of the Dharma.
Lastly, we relate to the Sangha, the assemblage of compassionate teachers, as
the guides on the path towards the experience of complete awakening. Because
of our incessant absorption in habitual patterns, we were unable to be contemporaries
of the Buddha and to learn directly from him. Or, even if we were around at
that time, we were unable to take advantage of his example and his teachings.
This is why the great teachers of Buddhism have preserved and maintained the
unbroken lineage of the Dharma through literature, practice, and the transmission.
Since the Buddha is not physically present, and we cannot understand the teachings
or receive transmissions of them by ourselves, we are compassionately given
the Dharma by the great teachers. Thus, we relate to them as spiritual friends
on the path towards liberation.
In a more mundane sense, one could make an analogy between physical illness
and the ignorant condition of samsaric existence, and between good health and
the experience of Buddha mind. When we are sick, we long for the experience
of good health because we see the possibility of it and are inspired to get
better. Therefore the Buddhas, or the awakened ones, can be regarded as examples
of complete health, and the Dharma as medicine. We realize we have some kind
of sickness and we need treatment, but we are not sure what is wrong with us
or how to go about treating it. Therefore, we have need of a physician who can
prescribe the right medicines and stages of treatment to follow, and this is
how we relate to the Sangha, or spiritual friends. Once we have been cured of
our illness and are experiencing good health, we no longer need treatment or
a physician. In this way, we can say that the Buddha is the ultimate object
of refuge, and the Dharma and Sangha are the temporary objects of the refuge.
In terms of time, there is some difference in motivation between the Hinayana
and the Mahayana, although both relate to the same objects of refuge. With Hinayana
motivation, one goes for refuge to the awakened objects for this lifetime only;
whereas, in the Mahayana tradition, we remain committed to the objects of refuge
from that point until absolute enlightenment has been achieved. The problem
with the Hinayana interpretation is that it is like taking a very strong bow
and arrow, aiming it right in front of your nose, and shooting it. It will not
go very far, no matter how strong and straight it is. If one does not achieve
liberation in this lifetime, what use is this commitment? With the Mahayana
understanding, however, the point is that when we die, the stream of mind continues
into whatever birth or stages of evolution that follow. And since the transmission
is given to our mind, no matter how many lifetimes it takes to experience perfect
liberation, we retain the benefit of the commitment. From rebirth to rebirth,
we can thus build on prior accomplishments and go further and further on the
path.
The enduring commitment of the Mahayana tradition is like a flower seed. When
you plant the seed, it does not immediately sprout, but remains hidden beneath
the ground for several days until finally a flower emerges. It takes time, but
the seed is not lost; it turns into a beautiful flower. Our situation is very
similar because reaching Buddhahood takes time, but it is not wasted time. So
taking the bodhisattva outlook in relation to time, we vow to relate to these
awakened objects of refuge, these inspirational examples, until we reach enlightenment.
Looking at the motivations for refuge in terms of space, there are also basic
differences between the Hinayana and Mahayana outlooks. According to the Hinayana
tradition, we relate to the awakened objects of refuge strictly for our own
liberation, so it is a very limited space. In the Mahayana tradition on the
other hand, the motivation is much more vast, because we relate to these profound
examples for the benefit and liberation of all sentient beings, without exception.
This demands a very spacious, all-encompassing attitude. In order to be a completely
responsible being, capable of true egolessness, it is absolutely necessary for
us to be responsible for others as well. Throughout time, we have been caught
up in confusion and paranoia because of continual self-gratification and ego-clinging,
which still left us extremely dissatisfied. Therefore, we exchange our selfish
attitude for the spacious, enlightened attitude of the Mahayana tradition and
make our commitment to the refuge with this motivation.
If one chooses to receive the refuge transmission, it must come from an unbroken
lineage. This means that from the Buddha down to this day, the literal meaning
of the teachings and the practice has to have been immaculately preserved. One
should only receive the transmission from such a teacher or lineage, not merely
from somebody who knows how to use words well. There is currently a great deal
of spiritual materialism in our world, and many dubious teachings have been
made by people who know nothing about spiritual endeavors. Unfortunately, those
who become involved with these teachings have no idea what they are getting
themselves into.
There is an inherent thirst
for spiritual wisdom. Unfortunately, people will often follow anyone making
claims to spiritual knowledge. There are teachers who will make all sorts of
outrageous assertions. For example, they may just rub your forehead against
their own, generating some warmth, and then say, "Yes sir, I have laid
it on you and given you the transmission, because you felt it." And there
are others who will say, "Okay, you sit there, and I'll sit here, and you
meditate, and I'll meditate, and everything will be given." Because of
this spiritual consumerism, there is much misuse of the teachings.
This is why it is important that the transmission come from an unbroken lineage,
and from a teacher who has been authorized by such a lineage. In Buddhism there
are several different lineages and lineage holders. The lineage holder embodies
the accumulated spiritual energy and awakening of the lineage. Authorization
is needed because, no matter how realized a teacher may be, there are important
logistics and appropriate forms involved. Without these, actual transmission
is not complete.
When one receives refuge, there is a transmission being given directly to the
mind. If one merely picks up an idea and claims to have been given a mental
transmission, then no benefit would result from it. For instance, if we turn
on a light switch, the lamp lights because there is an unbroken wire running
from it to the switchboard. An unbroken lineage is like this. But if the wire
is broken, the lamp will not light, even if we turn on the light switch. Such
is the case when the lineage is broken. These are important considerations one
must take into account when contemplating making a lasting commitment.
So, this has been a very brief explanation of the refuge in terms of receiving
the transmission. Additional questions, such as how one should relate to these
examples in daily life, will be addressed when one formally participates in
the refuge ceremony. Hopefully this teaching has given you some idea as to what
taking refuge actually means, in terms of attitude and lineage and so forth.
In any case, whatever your present or future participation, may this be of some
help to you.