[Symnunidanimb]

BUDDHA, DHAMMA, SANGHA

When people ask, 'What do you have to do to become a Buddhist?', we say that we take refuge in Buddha Dhamma Sangha. And to take refuge we recite a formula in the Pali language:

Buddhang saranang gacchami
I go to the Buddha for refuge

Dhammang saranang gacchami
I go to the Dhamma for refuge

Sanghang saranang gacchami
I go to the Sangha for refuge.

As we practise more and more and begin to realize the profundity of the Buddhist Teachings, it becomes a real joy to take these refuges, and even just their recitation inspires the mind. After twenty-two years as a monk, I still like to chant 'Buddham saranam gacchami' — in fact I like it more than I did twenty-one years ago — because then it didn't really mean anything to me, I just chanted it because I had to, because it was part of the tradition. Merely taking refuge verbally in the Buddha doesn't mean you take refuge in anything: a parrot could be trained to say 'Buddham saranam gacchami', and it would probably be as meaningful to a parrot as it is to many Buddhists. These words are for reflection, looking at them and actually investigating what they mean: what 'refuge' means, what 'Buddha' means. When we say, 'I take refuge in the Buddha,' what do we mean by that? How can we use that so it is not just a repetition of nonsense syllables, but something that really helps to remind us, gives us direction and increases our devotion, our dedication to the path of the Buddha?

The word 'Buddha' is a lovely word — it means 'The one who knows'— and the first refuge is in Buddha as the personification of wisdom. Un-personified wisdom remains too abstract for us: we can't conceive a bodiless, soul-less wisdom, and so as wisdom always seems to have a personal quality to it, using Buddha as its symbol is very useful.

We can use the word Buddha to refer to Gotama, the founder of what is now known as Buddhism, the historical sage who attained Parinibbana in India 2,500 years ago, the teacher of the Four Noble Truths and the Eightfold Path, teachings from which we still benefit today. But when we take refuge in the Buddha, it doesn't mean that we take refuge in some historical prophet, but in that which is wise in the universe, in our minds, that which is not separate from us but is more real than anything we can conceive with the mind or experience through the senses. Without any Buddha-wisdom in the universe, life for any length of time would be totally impossible; it is the Buddha-wisdom that protects. We call it Buddha-wisdom, other people can call it other things if they want, these are just words. We happen to use the words of our tradition. We're not going to argue about Pali words, Sanskrit words, Hebrew, Greek, Latin, English or any other, we're just using the term Buddha-wisdom as a conventional symbol to help remind us to be wise, to be alert, to be awake. http://www.amaravati.org/abm/english...now/02bds.html


Thoughts?

[Ladbarbastirm]

Thanks for posting this, Craig. I think its relevant to everyone, whatever their tradition.

[Cemeuncex]

Beautifull post Craig dear,

When I first come here I started to realize the importance of the triple gem. Sangha, Buddha and Dharma. Soon I decided to start going into a Zen dojo and things become very different from the time I was just a "Book Reader Buddhist". Practice, meditation and techings become lively different and more tangible.

Group meditation has become a core aspect. Because of that there are improvements with home meditation. Having a Sangha has been very important because the Sangha itself; not because a Sangha has to mean that we all, like robots, think and act the same.

We are at different levels of commitment and practice but we support in each other so to keep our commitment with what Buddha told, with what our Ancestors developed and, very important, with our Satori and Kai's as a way of mental and ethical discipline (also stresed here by stuka). To know that there are some people that are walking the path seriously commited can be very helpfull for you own commitment with the path.

At the dojo we do not talk to much. Learning is thorugh the way we act between ourselves. A subtle smile can become a deep teaching when practice at the dojo.

The teachings, the Dharma, is what move us toward practice. We hold tightly arround the Four Noble Truths and the Eightfold Noble Path and all the different side teachings that branch from them.

The Buddha and our main ancestors as those who are special just because they awoke from illusion. We do not worship or idolize. Is not the way of Zen. We do not proyect any kind of special gifts to them. Also we are encouraged to keep distance form our roshi so to grow and develop in our practice alone.

In this way, the triple gem is mainly develop within with the help of Dharma, Sangha and Buddha.

I sincerly encourage newcommers to seek for refuge in a sangha so to develope refuge in the teachings and in Buddha. Hopefully, with practice, one day, one can become a refuge where ever you go or where ever you are.