The Dharma
in Blossom
Taking refuge and
morality
By
Venerable Shen-Kai
In the same way that we are recognised as students only after we
are enrolled with a particular institution and begin to take
lessons, we are truly Buddhists only after we have taken refuge in
the Three Treasures and begin to learn and practise what the Buddha
taught. Taking refuge means to return to the Buddha's domain and to
rely on the Buddha, the Dharma and the Sangha as our teacher. An
important aspect of being a Buddhist is to observe the code of
morality - that of 'benefiting others and
self.'
WE ALL
know that a formal education is essential for knowledge -
understanding the science of reasoning, building a strong
foundation and understanding the code of ethics, so as to prepare
ourselves as a useful member of the society. For a university
education, one first needs to register and take the required
entrance examinations. Upon qualifying, one needs to attend the
lectures. Only then is one a university student. If you read widely
and is knowledgeable, and you attend the university lectures from
outside the lecture hall to the extent that you feel that you
understand as much as the students in the lecture hall, still,
nobody believes nor are you recognised as a university
student.
It is the same with learning Buddhism. The entrance to Buddhism is
very broad and there are many side entrances. How then can one be
considered an authentic practitioner of Buddhism? Thus, a formal
ceremony to take refuge is very important. You may have read many
books on Buddhism and you may consider yourself a Buddhist. In
reality, without taking refuge you have not yet form a cause or
basis with the Buddha, the Dharma and the Sangha. Hence, according
to Buddhism you are not yet a Buddhist.
What does taking refuge mean? In mandarin this phrase is made up of
two characters: "gui" meaning to return to and "yi" meaning to rely
on. From the aeons of births, from time immemorial, the
Buddha-nature in each and everyone of us is an integral part of the
Buddha domain. It is because of ignorance that we are departed from
this domain and are caused to exist in the fire of the three planes
of existence, namely, the worlds of sensuous desire, form and the
formless, and to transmigrate in the six realms of existence,
namely, deva, human being, asura, animal, ghost and hell. At times
we are in the heavenly realm, yet at others we may be human, ghost,
animal or in hell. It is like leaving the comforts of our home and
parents to wander about as a vagabond. After having encountered a
lot of difficulties and sufferings, and being helpless, we finally
remember our parents at home and decide to return home to
them.
It is the same with
Buddhism. After departing from the Buddha's domain and having
arrived at the three planes of existence, experienced the
transmigration in the six realms and a lot of suffering, we decide
to return to the Buddha's domain. Having returned, we then rely on
the Buddha, the Dharma and the Sangha, collectively termed as the
Three Treasures or Triratna, as our teacher. We rely on the Dharma
expounded by the Buddha as our compass in life. Regardless of our
occupation, whether we are home or in society, we use the Dharma as
a guide to living and advance towards the direction of the
brightness of Buddhism. Just as a vagabond who has returned home
rely on the material support and the guidance of his parents to
live a proper life of peace and well being, it is the same
principle with taking refuge.
To take refuge in the
three treasures means taking refuge in the precious Buddha, the
precious Dharma and the precious Sangha. The precious Buddha refers
to all the Buddhas of the ten directions (eight directions of the
compass, and the nadir and zenith), and the three periods (past,
present and future). To take refuge in the Buddha means to
sincerely become a disciple of the Buddha. It does not mean to buy
an image of the Buddha, place it on an altar and called oneself a
Buddhist. The precious Buddha is invaluable and therefore cannot be
bought with money. The precious Dharma is the teachings of all the
Buddhas of the ten directions and the three periods and also cannot
be bought with money. It is the same with the precious Sangha, it
also cannot be bought with money. It is only when we sincerely take
refuge in the three treasures that we can call ourselves disciples
of the three treasures. The precious Sangha are Buddhist monks and
nuns who renounced the worldly life to learn and practise the
Buddha's teachings and to promote the Dharma. Having taken refuge
in the precious Sangha we address them as "Masters". One has a
master only after taking refuge. It is therefore obvious that
masters also cannot be bought. Thus, they are called
treasures.
We
become disciples of the three treasures after taking refuge.
Disciples of the three treasures are Buddhists who learn and
practise the correct doctrines of the Buddha. We pay respect to the
Bodhisattvas and learn from the Bodhisattvas. We also need to be
Bodhisattvas ourselves, eradicate our self-serving temperaments,
and practise according to the teachings. Bodhisattvas possess the
virtuous quality of great compassion. Thus, we need to emulate the
great compassion of the Bodhisattvas to consider ourselves as
Buddhists.
In Buddhism we burn incense and bow before the Buddha. The
fragrance of the incense is symbolic of morality. The significance
of the practice is that we want to uphold the code of ethics and
morality and let its fragrance permeates across the entire
universe. As Buddhists, first and foremost, we need to examine
ourselves if we are righteous in our morality. Jen Chen Buddhism
defines the principle morality as "Benefiting self and others". For
example, a doctor who excels in his studies and skills in
practising medicine is said to possess the correct principles of
medical practice. If, as a doctor he possesses such excellent
knowledge and skills but he refuses to treat the sick even when
begged to, or he charges unreasonably high fees, then he is said to
be lacking in medical ethics. Similarly, if the patient is very
poor and the doctor does not show compassion and overcharges him,
and perhaps even does not completely treat the sickness, then he is
also lacking in medical ethics.
Students of law may excel in their law studies. These become their
correct principles of study. However, if having qualified as
attorneys, they fail to observe these principles and are dubious in
character, then they are lacking in morality. Furthermore, if as an
attorney he overcharges or fails to discharge his duty in carrying
out justice, then he has no morals. A skilful swimmer has already
acquired the correct principles of swimming. Yet, if he fails to
act to rescue a drowning person, then he has failed in morality. On
the other hand, you may be a person of great compassion, but you
cannot swim. Yet, you didn't hesitate to save a drowning person. In
the end not only do you fail to save him, but also you lose your
own life. That is also being immoral.
The above are a few simple
examples to illustrate the principles of morality. Even scholars
and authorities find it difficult to agree on a common definition
of morality. It is even more difficult for the masses to observe
them. Thus, Jen Chen Buddhism uses a very simple definition,
'Benefiting others and self'. It is hoped that in future
authorities of education would adopt this principle in the
curriculum. Only then, I believe, will we know and observe national
and social morals. Thus, when we want to build our country, each
and everyone of us needs to understand the principle of morality,
be moral in our conduct and have an ethical
culture.
When we have taken refuge
we are students of the Buddha. We need to be ethical and moral, and
we need to zealously observe the code of morality. In this way, as
a human being, our conduct becomes complete and fulfilling. If, as
a Buddhist one is ignorant of the principles of morality, then
taking refuge does not serve any purpose. When we take refuge,
therefore, it is to observe the code of
morality.
