THE PURPOSE OF TAKING REFUGE
is to experience enlightenment, because we would all like to be rid of our confusion,
neuroses, and errors. There is not a single being who actually wants to be in
confusion.
Since experiencing enlightenment is our goal, the first source of refuge is
the Buddha. Taking refuge in the Buddha means that our purpose is to achieve
the experience of perfect enlightenment, just as he did. We should understand
that the Buddha did not achieve enlightenment overnight--he had to follow the
path. He was originally an ordinary being, yet by following the path with diligence
and enthusiasm and a sense of tremendous joy, he attained what is called SANGYE
in Tibetan: Buddhahood.
In order to achieve enlightenment, we have to follow the path. The path toward
enlightenment is called Dharma, so the second source of refuge is the Dharma.
Dharma redirects us from what is negative to that which is positive, from the
mistaken to the correct. Dharma is also healing--it heals the wounds of the
mind. It heals our physical senses. Since Dharma is the path, we need to take
refuge in Dharma to accomplish Buddhahood.
As much as we would all like to correct ourselves and to be free from all confusion
and suffering and to experience enlightenment, without the Sangha, which means
community, such a method as the path of Dharma might not be available in our
time. It is because of the devotion of the Sangha that the path taught by Buddha
has been passed down from teacher to student, and is still available in our
time. Although we want to achieve the perfection of enlightenment, we will have
no idea how to begin if we do not first depend on the Sangha.
Sangha members consist of those who are trained in the Dharma and have practiced
and perfected some realization of the Dharma. Having that realization, they
are in a position to guide the new student on the path with their knowledge
of Dharma. Since the realized Sangha assists in our path toward the perfection
of our goal, this is our third source of refuge. As beginners, we need to depend
on the Sangha.
Understanding the three objects of refuge--Buddha, Dharma and Sangha--we also
need to know that there are three ways of taking refuge, which are based on
our intentions. The first way is taking refuge with a mundane or worldly aspiration.
It is very common all over the world for people to take refuge with the intention
of experiencing happiness, success, fame in this lifetime, or a better birth
in the next lifetime. Because of lack of information or knowledge of the Dharma,
these people do not know how to direct themselves toward enlightenment itself.
Not knowing this, they set the goal of temporary happiness in this life and
a better life in their next birth. The objects of refuge are the same: the Buddha,
the Dharma, and the Sangha, and it is possible that these sorts of temporary
goals for this and the next life could be fulfilled. However, these people will
not be separated from the cause of suffering, since they have not aspired to
go beyond samsara. They have aimed for success, good things in this life, and
a better birth, but they are still within samsara, which is a condition to experience
great suffering.
An example of the importance of our goal is this: An arrow or a bullet has the
power to go a long distance, but if we aim the bow or gun at the ground right
in front of us, it will only go a short distance. It is not the fault of the
bullet or arrow, but of our aim. When there is the preoccupation with personal
well-being in this life and a better birth in the next life, these benefits
may be obtained, but enlightenment will not. It is essential that we take refuge
with such knowledge of the importance of intention, because obtaining refuge,
as well as following the path to the accomplishment of enlightenment, is based
on our state of mind.
In the second way of taking refuge, we have a sense of the nature of samsara.
We understand that samsara is a choiceless state and that everything in the
relative world, including our physical bodies, our friends, and our possessions
is subject to impermanence. Although we would like to see everything as permanent,
including the youthfulness of our physical bodies, impermanence creeps up on
us gradually. As much as we try to avoid it, we cannot totally separate ourselves
from this. Similarly, as much as we would like to be friends with those who
are close to us, sometimes friendships end. Everything on the earth is impermanent.
Seeing this impermanence, we see that what impermanence leaves us with is more
suffering. We feel suffering when we see the deterioration of our bodies, things
around us, and things everywhere in the universe.
Knowing the nature of samsara and with a sense of the possibility of the state
of nirvana, the second form of taking refuge is to do so with the intention
of liberating ourselves from impermanence and suffering. The objects of refuge
are again the same: the Buddha, Dharma, and Sangha. Compared to the first way
of taking refuge, this goal is much superior because at least there is the knowledge
of working toward enlightenment. Still, it is not the best goal, because it
is quite selfish. The practitioner has seen suffering and experienced impermanence,
and therefore wants liberation for his or her self alone. This is known as the
lesser vehicle tradition of taking refuge. It is called the lesser vehicle because
the intention to reach liberation is only for the individual taking refuge.
Taking refuge in this way has to do with the influence of the attitudes of those
we associate with on the path. Friends--those with whom we associate--are very
important, since they have a great deal of influence on our motivation.
The third attitude in receiving refuge is considered the proper way of receiving
refuge in accordance with the particular tradition we are following, the mahayana
("maha" means greater). With this attitude, we need to learn to overcome
the selfish motive of achieving enlightenment for ourselves alone and become
quite courageous.
If we associate with the mahayana Sangha and are surrounded by the mahayana
outlook, we may develop this courage. Those with the mahayana outlook are more
courageous because they do not strive toward enlightenment for themselves alone,
but toward the enlightenment of all living beings. Therefore, we also learn
to accept others and all living beings on the path toward liberation.
The qualities that make us a proper recipient and practitioner of the mahayana
teachings are, first, self-confidence or courage and second, wisdom. The courage
or self-confidence is based on understanding that every living being is experiencing
suffering. Whatever suffering we have gone through in the past, tolerable or
intolerable, and whatever suffering we are going through now, all living beings
suffer in the same way. They may not be experiencing exactly the same kind of
pain, but they are always experiencing suffering and unfavorable conditions.
All beings, indulging ourselves, try to avoid such pain and its causes but,
since we are lacking in wisdom and are subject to confusion, we still always
end up experiencing suffering. This is proof that whatever approach we and other
beings have used in the past is not the ultimate or proper method.
Knowing that, we should include all living beings in our aspiration toward liberation,
not just ourselves. Contemplate that all these living beings, through their
confusion, believe they are in the proper path to happiness but, as a result
of the confusion, they are not. By really understanding that everyone has suffering
and confusion and is trying to overcome those problems, but that all the methods
they have used have not brought them liberation, we develop the experience of
limitless compassion. From this compassion comes the possibility of having the
courage to guide all beings--not one or two, but all--to enlightenment. We should
work to develop this compassion and courage.
Having developed that strong compassion, the next aspect is the cultivation
of wisdom. Wisdom involves the awareness that giving living beings temporary
happiness is not really the solution to their problem. Although it is very important
to provide whatever happiness we can for beings, including ourselves, working
toward just a temporary benefit is not really a solution. Therefore we must
develop aspiration for the enlightenment of all living beings, which is the
union of compassion and wisdom. This union of compassion and wisdom makes us
mahayana practitioners.
The union of compassion and wisdom enables us to experience the burning away
of our own confusion and obscuration much faster. In the absence of such confusion,
realization or development takes birth. This relates to the second syllable
of SANGYE (the Tibetan word for Buddhahood), GYE, which refers to development
of wisdom. The reason the union of compassion and wisdom leads more rapidly
to enlightenment is similar to the way a bird flies. It can fly with two wings,
but not with one. Similarly, the union of compassion and wisdom enables us to
"fly" toward enlightenment. Since we have motivated ourselves to reach
enlightenment to benefit and liberate beings, we continue to bring about this
benefit in accordance with our goal, and our capacity to benefit beings unfolds
immeasurably.
The possibility of working in the proper way toward enlightenment--motivating
ourselves in accordance with the mahayana view--is taught to us by our mahayana
spiritual friend. As I said, the influence, or association, is important, and
spiritual friends are quite helpful. There are also those who, without having
to be taught, are naturally filled with compassion--not for themselves, but
compassion toward all living beings. That is an evidence that this particular
individual has practiced in the previous life. His or her obscurations or delusion
of mind are less thick. It does not mean there are no obscurations, but there
are fewer. As a result of this, these people experience natural compassion toward
all beings without being taught. Therefore, we must genuinely rejoice if we
have natural compassion toward all living beings.
All the countless enlightened beings of the past achieved enlightenment through
this union of compassion and wisdom. All the countless enlightened beings of
the present achieved that level through the union of compassion and wisdom.
All future enlightenment must be achieved through the union of compassion and
wisdom. Compassion and wisdom are also referred to as skillful means and primordial
wisdom in the Dharma teachings. The skillfulness involved is the union of compassion
and wisdom as we have discussed. That union is very important in our lives for
the possibility of future enlightenment.
Instructions concerning taking refuge are given before the ceremony itself,
since having the proper mental attitude during the ceremony is essential for
obtaining the refuge transmission. At the time of the ceremony, there is really
not much to do. You simply sit, repeat the Tibetan words, and you receive the
refuge. If you do not know what you are doing, why you are doing it, and what
state of mind you should have, then you are simply sitting and repeating an
unknown language. Since it is important not only to repeat the words but to
know what you are repeating and what state of mind you should have, I have given
this instruction.
If someone participates in the refuge ceremony without any knowledge of refuge,
and without even knowing the words they are repeating, it would be like a bucket
with holes in it. No matter what you put in, it runs out through the holes.
If a person has some knowledge of refuge but is not aspiring toward enlightenment,
and if they take refuge with a goal of happiness and prosperity of this and
the next life, then they will have refuge, but they will be unable to reach
enlightenment because they have not aspired to enlightenment. To enable you
to be a perfect recipient of the refuge vow, I have given a complete explanation
of the objects of refuge, and what state of mind you need to have. Particularly,
it is important to take the attitude of including all living beings with a sense
of compassion, and wanting to guide them to liberation. This makes you a very
proper vessel, one without any holes at all. When you are a proper vessel, even
if what you are putting in is a small amount, adding it to the container drop
by drop every day, it is possible eventually to fill it up. You are not lacking
a goal. Therefore, I have given these instructions. In order to become a proper
vessel to move toward enlightenment, refuge is essential.
It is the nature of every living being, whether big or small, important or unimportant,
to strive for happiness. We strive, not only a temporary happiness, but a permanent
well-being of body and mind. That is not just the goal of human beings; it is
very much the goal of every sentient being. We must understand the fact that
we all aim toward this one particular purpose.
As I have explained, although the aim of beings is to have happiness, because
of their confusion, they do not know how to obtain that happiness and how to
avoid the cause of suffering. With that blindness or confusion, although every
one of us (including humans, animals, birds, and so forth) has the aim of happiness,
we end up with suffering.
In the hope of that happiness, we are so preoccupied for our personal well-being
that we fail to see the needs of other sentient beings. As a result of this
preoccupation, no matter how hard we work to provide happiness for ourselves,
we always run into suffering. We are so confused that we really do not know
the proper ways of obtaining happiness, and it seems that whatever we do to
obtain happiness actually leads us further into the depths of suffering, pain,
or frustration. The question is, what led us into such a confused state of mind?
There are two explanations for why we experience this confusion that leads us
into suffering. The first is that the habitual patterns of confusion we have
built up in the previous life continue in this life, because habitual patterns
are very strong. These patterns we have built are very difficult to overcome
unless we go through a particular training. Not having overcome them, we experience
the continuation of the confusion of habitual patterns, which leads us further
into the depths of confusion.
The second reason we experience so much confusion and fail to see the truth
is that our associates, the influences around us, are also confused beings.
When we are dealing with all the confused beings, along with having our own
confused patterns from the past life, these factors in combination strongly
influence us to engage in confusion rather than to come out of confusion.
A further example of how we have been confused in these ways may be given by
speaking about past habitual patterns. With the confusion in the past life,
we have engaged in all sorts of harmful activities which lead to the accumulation
of negative karma. As a result of that negative karmic accumulation, we experience
inferior birth. There are many inferior births, but the one with which we are
most familiar (although there are some that are even more inferior) is the animal
realm. An animal's knowledge and human knowledge are very different. An animal's
capacity to learn is very limited. I am not saying that an animal cannot learn,
but their capacity to learn is very limited in comparison to that of human beings.
That is one example of the outcome of engaging in negative activities with the
confused state of mind.
A second example concerns our friends and associates. We all know that the United
States is a very civilized country and well developed in technology. People
here are well educated in technical matters. But no one is born fully informed
about technology, so why are Americans so well informed about this? It is because
your environment is filled with technology. Since your environment is filled
with technology, technology becomes quite familiar to you, and you learn about
it without much effort. Similarly, all the world knows that America is well
civilized, but it is very rare to hear of enlightened beings coming from this
country. Why have we not heard of American enlightened beings? It is not that
you do not have the potential for enlightenment, but rather that you have not
had the friends or environment of enlightened beings where you might learn and
become familiar with the path. Because of the lack of such enlightened society,
so to speak, until now America is not well known for enlightenment.
Despite the fact that America is not well known for enlightened beings, you
might ask why so many people here are currently interested in the path to enlightenment.
It is very obvious that all of you, and all people who are interested in such
a path, were connected to that path in a previous life. As a result of that
connection in a previous life, there is still a warmth, an interest, drawing
you toward a particular subject in this lifetime. Therefore, although the subject
of Buddhism has not been widespread in the United States, you are intrigued
with it and are interested in taking the refuge vow. I feel it is very certain
that you are completing a journey that you have connected with in a past life.
It is very fortunate to be able to connect with whatever you began in a previous
life, in order to continue it in this life and hopefully to fulfill it. Because
it is a very fortunate event, I thank you all very sincerely for your interest.
The actual process of refuge
is based on your state of mind or mental attitude. When you are receiving the
refuge vow, the feeling of joy and acceptance must be there in your mind as
a participant. If you lack that feeling of joy and acceptance of the refuge,
then the vow cannot be fully obtained, because there is blockage or rejection.
You also need to realize the reason you must have the feeling of joy is that
such an opportunity to have a refuge vow--the unbroken transmission of this
vow--is very rare, and that this very rare, precious thing that enables you
to continue your past connection in this present life is being made available
to you. When you find something that is very rare and precious, naturally you
are happy and joyous. You are not only happy and joyous, but with the transmission
that you are getting, you try to be more accepting and appreciative. That feeling
or attitude is essential while taking the refuge vow.
The proper attitude in taking refuge can be explained in three parts. I am giving
such classifications based on knowing that many of you are not completely new
in the Dharma, and you are not yet enlightened beings either. Because you are
in between, so to speak, you are well prepared to understand these three points.