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Refuge

An edited transcript of a public talk given by HE Ratna Vajra Rinpoche in South Yarra, January 2009

I am very happy to be here in Melbourne again, and hope to share my limited knowledge on Lord Buddha’s teaching with you. Tonight I want to talk on Refuge.

Generally speaking in this world there are many different countries and many types of people but no matter where you live, who you are, you all wish to achieve happiness and you all wish to be free from suffering. We all have this common goal to achieve but at the moment we are in this world which is part of samsara. In this world there are many countries, some very backward and some very developed countries, but no matter where we go we cannot find a single place where we can experience only happiness and where there are no suffering at all. So it means that happiness does not come from material development alone. Happiness should come from our inner focus or focus of our mind.

At the moment we are around in this world or in samsara. We are always experiencing suffering, sometimes more suffering and sometimes less suffering, but any way we are still experiencing the suffering. This is because, from the beginningless time up until now, we are associating with defilements such as hatred, ignorance, attachments etc. Unless until we overcome these defilements we cannot overcome suffering because the cause of suffering is non virtuous deeds or negative actions. Negative actions are actions that are motivated by the defilements.

Actions motivated by defilements such as hatred, ignorance, attachment etc. are called non virtuous deeds or negative actions. Sufferings come from negative actions and negative actions come from the defilements. The root of all the defilements is selfish thoughts. When we have selfish thoughts then we have attachments towards our own side whether they are family members, friends from the same town, same state or country etc. and there are others to whom they generate anger, hatred, jealousy, etc. Due to selfish thoughts then we have our side and the other side and through these we generate the two poisons and other defilements, the root of all these is the selfish thoughts. Until now we are experiencing the sufferings endlessly because we have these selfish thoughts in our mind. Because of these so many problems, so much suffering, happens. So therefore we are suffering.

We need to overcome these sufferings and at the moment not only me. We are bound with negative actions and emotion and also the powerful worldly gods are also bound with negative action and emotions. In samsara even they cannot help, or they cannot liberate, us from the samsara. For example if a person is drowning in the ocean, then such person cannot rescue fellow human beings who are also drowning in the same ocean because if we cannot rescue ourselves so how can we rescue others. Similarly, presently we are drowning in the ocean of samsara so we cannot liberate or rescue others who are also in the ocean of samsara. So we are also cannot rescue them fully or we cannot rescue them properly. Not only us, even the powerful gods, mundane gods, as well as some noble beings do not have the full power to lead sentient beings from suffering and dissatisfaction to temporary and ultimate happiness. Who has the power to liberate all the beings from the samsara? The answer is that only the Lord Buddha has the power to rescue us or to liberate us from the samsara.

Lord Buddha’s line of teachings (or through his noble activities or through his bestowing the teachings or through his issuing light from his body) can liberate many beings. We also need to gain the enlightened state or the Buddhahood in order to liberate all these beings from the ocean of samsara. We cannot attain Buddhahood without the right causes and conditions. Also we cannot attain the enlightened state or Buddhahood with wrong causes and conditions, nor can we attain this state with incomplete causes and conditions. To attain this we need the complete causes and conditions so, therefore, we must enter into the Buddha’s path. To enter into Buddha’s path we need to receive the refuge vows. Without receiving the refuge vows it is difficult for us to become a Buddhist. A child cannot become a Buddhist by birth alone. Just by being born in a Buddhist family does not mean the child is Buddhist. To become a Buddhist we must receive the refuge vows.

To explain refuge, the first subject is the cause of refuge. There are three causes of refuge: fear, faith and compassion. Fear means fear of experiencing the sufferings of this world or this samsara in general, especially the sufferings of the lower realms. When we have such fear we need to look for a protector or refuge who can rescue us from such fear or from such sufferings. Out of such fear we rely on refuge. We rely on the triple gem for our refuge because the triple gem is the proper object of refuge.

The second cause is faith. Generally speaking faith is very important, without faith we cannot develop positive qualities. Without faith, no matter how much physical practice of dharma we do, it will not yield the good result. For example, if the seed is scorched by fire or if the seed is rotten then if you try to plant such a seed in fertile ground and add fertiliser and water on time, and look after it very carefully, still it will not yield the result or it will not produce crops. This is because the base or the seed itself is scorched or rotten. Then no matter how much effort we put in to grow this, we cannot do it. Similarly without proper faith then no matter how much effort we put in to practice the dharma it will not yield a great result. Therefore faith is one of the basic requirements for Buddhist practitioners. We should develop faith in the triple gem. Though we cannot have very strong and unshakeable faith naturally. Maybe some beings can have strong and unshakeable faith naturally but for most people I think we need to make our faith. We need to put effort to have strong faith and unshakeable faith. Sometimes if a follower of the Lord Buddha is doing some wrong action then at that time we should not lose faith to the Lord Buddha. It is not the fault of the Lord Buddha’s teaching; at that time it is the fault of the person who follows the teaching. In short we should have strong and unshakeable faith no matter whatever situation that we may face or no matter what circumstances that we may face; we should not lose our faith. Whether we are happy or sad we should always have the faith in the triple gem.

There are different types of faith. For example clear faith which means we are impressed and amazed by the infinite qualities of the Lord Buddha. Actually it is said the qualities of Lord Buddha are infinite, we cannot fathom all the qualities of Lord Buddha. For example, when birds fly in the sky, after awhile they will land on the ground. At that time it does not mean that space has ended, it means the skills of the birds to fly is exhausted and that is why the birds land on the ground. Similarly we as ordinary beings, when we try to explain the qualities of Lord Buddha, after awhile we will conclude our talk on Lord Buddha’s qualities. This means we know only that part of Buddha’s qualities. It does not mean that we have explained all the qualities of Lord Buddha. We as ordinary beings cannot fathom all the qualities of Lord Buddha. We can only know part of Lord Buddha’s qualities. By understanding the infinite qualities of Lord Buddha; we are amazed or we are impressed and such is called the clear faith. Then believing faith means that in order to help sentient beings we also wish to gain such a state, for the sake of all the sentient beings. The second faith is called believing faith which means we do not have any hesitation or doubts in the qualities of the triple gem in general and specifically in the qualities of Lord Buddha.

The third cause is compassion. Generally speaking compassion is very important because Lord Buddha was born out of bodhisattvas, and bodhisattvas are born out of bodhicitta. The cause of bodhicitta is compassion; in short this compassion is one of the main roots or one of the main causes of Buddhahood. Here when we say compassion, it does not mean any kind of compassion it means the infinite compassion or the Mahayana compassion which means generating our wish to free all the sentient beings from suffering and the cause of suffering. If we can extend such compassion to all the beings without any discrimination, without any exceptions, that is the infinite compassion. Why it is called infinite compassion? Because here the object of compassion is sentient beings, and sentient beings are limitless or infinite. Since the object of sentient beings are limitless, then the subject or the thought or the compassion is also called the limitless compassion, one of the four limitless thoughts. Therefore we must extend our compassion to all the beings. Why we extend it to all the beings is because we are born in this samsara not only one time, we are reborn in this samsara from the beginningless time up until now. Whenever we are born we will not have the same parents and dear friends or dear ones again and again. We change our parents, our dear friends and our dear ones. Through this we can show that all the beings have been one’s own dear parents or dear friends or dear ones in this life or in their past life times. Just as we need to repay the kindness of our dear ones in this life, we also need to repay the kindness of our dear ones of our past lives.

The way to repay the kindness is through compassion, through loving kindness, through liberating them, through helping them to overcome their suffering and the cause of suffering. We must extend this compassion. In this world, in our mundane world, if all your dear ones are in really difficult conditions and if you are in a very good condition, and if you are a good person then you will not feel happy. Although you are in good condition you will not feel happy. You will want to help your dear ones who are in the bad condition. Similarly we should not think of one’s own liberation alone. We should think of all the sentient beings in this world. In this world, a person who does not care for their family members or dear ones is not considered a good person. Similarly if we ignore fellow human beings or fellow sentient beings then such people are not considered warm hearted or good. Therefore we must not ignore fellow sentient beings; we must take care of the others. We must take care of other’s welfare and well being more, in a way to extend our compassion. But generating mere compassion thoughts is not enough to liberate all the beings from the samsara. We must attain the Buddhahood and to attain the Buddhahood we need to take refuge in the triple gem. Therefore out of compassion we take refuge in the triple gem. In short there are three cause of refuge: fear, faith and compassion.

The second is the object of refuge. Generally speaking the object of refuge is the [triple gem] Buddha, Dharma and Sangha.

In short, Buddha means a being who is free from all the faults, obscurations, sufferings, and problems; and one who possess all the ultimate qualities such as ultimate knowledge, ultimate loving kindness and compassion, ultimate wisdom, ultimate happiness etc.

Dharma has two types: the teachings and the realisation. Teachings means the Lord Buddha’s teaching which is in the scriptures and also the authentic teachings which are composed by the great Mahasiddhas such as Virupa, other Mahasiddhas, great scholars such as Nagarjuna and Chandrakirti and also authentic teachers of the great Tibetan masters and others masters, the teachings which have been given by the great living masters. These are called the teachings, these are part of dharma. The second type of dharma is called the realisation which means through the practice of these genuine and authentic teachings we can gain realisation and attainments. These attainments, these inner qualities that we gain through the practice or authentic teachings of the Lord Buddha and his followers or the great beings, great masters are called the dharma. In short dharma has two: the teachings and realisation.

Then the Sangha generally means the followers of Lord Buddha. It has two categories: the celibate monks and lay house holders or lay followers. Celibate monks, nuns, and lay married followers, these are the Sangha in general. Noble Sangha means the noble beings who are the followers of Lord Buddha. These are the objects of refuge and these objects of refuge are genuine objects of refuge.

For example in our mundane life if we cannot solve a problem on our own, then we need to consult or ask someone to help solve our problem. When we decide to ask someone to solve our problem it is important to know to whom you are going to ask to solve our problem. It is very important to know if that person, to whom you are going to ask to solve the problem knows how to solve the problem. If that person does not know how to solve the problem then there is no point in asking him or her. Not only does the person need to know how to solve the problem, the person also needs to wish to solve our problem. If that person knows how to solve the problem and wishes to solve the problem but does not have the power to solve the problem then there is no point. There is no point to ask him or her.

To whom are we going to ask? Such person needs to know how to solve the problem, wishes to solve the problem and the power to solve our problem. If that person has all these three: the knowledge to solve, the wish to solve, and has the power to solve and if you ask such a person; such a person will definitely solve our problems.

Similarly Lord Buddha knows how to solve our problems or how to liberate us from the samsara. Lord Buddha knows all these skilful means to solve our problems and also Lord Buddha has great compassion; compassion as great as a mother has affection for her only child. Lord Buddha has stronger than such compassion to all the beings without any discrimination and exception. Not only does Lord Buddha have these two [wisdom and compassion] but also has the power to solve all these problems. Therefore if you rely whole heartedly in the triple gem then it is for sure that they can rescue us from suffering.

To rescue us we also need the right motivation and we need to take refuge from the depth of our own heart. We also need to take refuge in the proper objects; the triple gem. Although obstacles can crop up but if our intention to take refuge is for this life then it is not going to work. Since the triple gem is the highest object of refuge, when we take refuge in this highest object we also need the highest intention or motivation. It means we should not take refuge in the triple gem with the intention to gain fame, more happiness, more supporters, more wealth or more comforts only in this life time. We should not take refuge only for our friends, dear parents or family members etc. We should take refuge in the triple gem for the sake of all the sentient beings without exception. With such right intention we need to take refuge in the triple gem from this time until we become the Buddha.

The refuge vows are something that we cannot receive just by giving teachings on refuge. We need to receive these refuge vows through rituals. If we have faith and devotion to the triple gem it does not mean that such a person becomes Buddha. To become a Buddha we need to receive the refuge vow from the masters through the rituals. This refuge vow is very important because, as you know, one switches from being a non Buddhist to Buddhist. Refuge vows are the base of all the other vows. All the other Buddhist vows can be received after the refuge vows; without the refuge vows you cannot receive any other Buddhist vows whether it is the Prateykabuddha vow or the Bodhicitta vow or the Mantrayana vow. Therefore the refuge vows are the base for all the vows, all the Buddhist vows. It is also the preliminary of all the paths, all the Buddhist paths. Without taking the refuge vows we cannot enter into the Buddhist path and within the Buddhist refuge vows there are different refuge vows like Hinayana or Mahayana and the refuge vows of Vajrayana.

Generally the refuge vows of Mahayana have four specialities which are the causes. The special cause of the Mahayana refuge vow is compassion. Out of three causes: fear, faith and compassion, the special cause of Mahayana refuge is the compassion or the infinite compassion. Time wise also it is different from other refuges in that with Mahayana we take refuge from this time not only until the end of this life but until we become the Buddha. The main object of refuge in Mahayana Buddhism is the Buddha, object wise, cause wise, time wise, and from the purpose path also. It is different because we do not take refuge for a purpose of one’s own but we take refuge for the purpose of all the beings. These four are cause, time, object and purpose, and from these four specialities of the Mahayana refuge vows come more special ones. But at the same time we should not look down towards the Hinayana or Theravadan because all the teachings are taught by Lord Buddha in order to suit the different mentalities of followers or beings. Therefore although there are differences we should not discriminate some as good and some as bad or some as superior and some as inferior, out of our own defilements. When we distinguish and explain the differences we should not think out of defilements that some are superior and some are inferior. If we distinguish superior or inferior then it means we are distinguishing the Buddha’s teaching. Then it means we are distinguishing the teacher, we are distinguishing the followers of the Lord Buddha. In short it means we are distinguishing the triple gem, distinguishing some triple gem as superior and some triple gem as inferior which is not right to distinguish. Therefore we should not think some is superior and some is inferior out of defilements although there are differences but we should not think some is purer or some is inferior, out of defilements.

The benefit of taking refuge vows is that, it is said, if the benefits of taking the refuge vows is in physical form then the whole universe is too small to contain it. Generally speaking there are many rules and regulations of taking the refuge vows. I will try to explain part of them. After taking refuge in the Buddha, we are not allowed to take refuge in other mundane gods or Shravakas and Prateykabuddhas.  Although we can pay respect to Shravakas and Prateykabuddhas we are not allowed to take refuge in the Shravakas and Prateykabuddhas after taking the refuge vow in the Buddha. After taking refuge to the dharma ideally speaking you are not allowed to harm any beings and after taking refuge in the Sangha we are not allowed to make non Buddhists as our auspicious companions.

So with this I will conclude my short talk on refuge. In short this refuge is very important and this is one of the fundamental teachings of Buddhism. It is very important to know and to take refuge in the triple gem and follow the Lord Buddha’s teaching, especially to follow the rules and regulations of the refuge vows. So with this I will conclude my short talk on refuge.

Transcribed by MLC, Edited by MLC and AP.