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Taking Refuge
in the Triple Jewels
By Venerable Master
Chin Kung
Edited by Silent
Voices
Singapore
1992
Dear fellow practitioners, today we are going to conduct the Initiation
Ceremony of the Triple Jewels, which are the Buddha, the Dharma and the
Sangha. I would like to clarify what taking refuge in the Triple Jewels
means since there have been growing misunderstandings in modern times. In
order to reap the true benefits, we must first settle these
misunderstandings.
What is Buddhism? Is it a religion? Buddhism is not a religion but rather
the most profound and wholesome education based on forty-nine years of
Buddha Shakyamuni's teachings for all sentient beings. As I recall, in
1923, Mr. Chin-wu O-Yung spoke at the University of
Zhong-Shan. The title of his lecture was "Buddhism is Neither a Religion,
nor a Philosophy, but the Essential of the Modern World." This lecture was
an insightful breakthrough that shook the contemporary Chinese Buddhist
world.
Since Buddhism is an education, what exactly are its objectives, methods
and principles? Its educational objective is to help sentient beings
understand the truth of the Dharma which is defined as (1) the teachings
of the Buddhas (2) duties, laws and doctrines or (3) things, events,
phenomena, everything. Simply put, the truth of the Dharma addresses the
causes that initiate all the phenomena of life and the universe. Life
refers to ourselves while the universe refers to our living environment.
Therefore, the educational content of Buddhism
directs us to gain clear understanding of our living environment and
ourselves.
Nowadays, the formal educational system only subscribes to a partial
understanding of the universe, which has yet to be proven. Moreover, we
are still discussing and investigating this limited part, not yet knowing
enough to draw the correct conclusions. Unfortunately, even
religions cannot provide comprehensive and satisfactory explanations of
life as a whole, and are only confined to a limited area of the truth.
Therefore, the profound and extensive educational content of Buddhism is
essential for every sentient being.
The boundary of our living space is not restricted to a city, a region or
even just the planet earth. There are galaxies in outer space, comprised
of innumerable planets, on which exist advanced life forms that are much
more intelligent than human beings. All these galaxies are also our living
environment. Furthermore, apart from the space dimension, there is also a
time dimension, which extends from the past through the present and into
the future. Thus, the environment in which we live consists of an infinite
magnitude of space and time.
Our current formal education does not cover such an extensive discussion
of this infinite living space and time. Even the well-respected
Confucianism only involves a single lifetime, ranging from birth to death
and ultimately to a strong relationship that links us to our ancestors.
The teachings of Confucius barely touch on the heavenly beings or ghosts
but instead focus on how to behave as an honorable person. In contrast,
Buddha Shakyamuni clearly and precisely described the Four Sage Realms,
which are Buddha, Bodhisattva, Pratyekabuddha and Sound-hearer. Apart from
the Four Sage Realms are the Six Realms of Reincarnation of heavenly
beings, Asuras, humans, animals, hungry ghosts and hells. Levels of
awakening rank these Four Sage Realms and the Six Realms. For example,
Buddhas have the most awakened minds while beings in the hells have the
most deluded minds.
By combining the Six Realms and the Four Sage Realms, we have the Ten
Realms. These comprise our existing living space and it is essential for
us to clearly understand them.
After we understand the truth of life and the universe, our thoughts,
viewpoints, speech and behavior would naturally differ from before. In the
past, our deluded mind and erroneous viewpoints led to incorrect actions,
thereby creating bad karma, which is the future retribution resulting from
one's thoughts, speech and action. According to the fundamental Law of
Cause and Effect, unavoidable consequences will result from creating
karma, as good results come from good karma and bad results come from bad
karma. One creates one's own destiny; no one can step in to bear the
consequences of our actions.
As we can see, thoroughly understanding the truth of life and the universe
will bring us infinite benefits. Once we understand and deeply believe in
the Law of Cause and Effect, we will not create any more bad karma. If we
do not create any more karma, then we will not have to bear the
consequences or fruits, thus achieving what the Buddha frequently referred
to in the sutras as surpassing the Ten Realms. From the Cause and Effect
point of view, the Four Sage Realms are the results of diligent
cultivation and attainment, while the Six Realms are the consequences of
good or bad deeds. The Six Realms can be further categorized into the
Three Good Realms of humans, Asuras and heavenly beings and the Three Bad
Realms of hells, hungry ghosts and animals.
After understanding karma and its consequences, we will refrain from
creating any more karma or at least not any bad ones. By applying the
above concepts to our daily lives, we will obtain what everyone wishes
for: a happy life, pleasant family, successful career, harmonious society,
prosperous nation and peaceful world. Only the Buddha's education
completely provides the solution to humanity's search for true happiness.
Clearly understanding this, we realize that this education is essential
for everyone. Since this education encompasses infinite space and time, it
surpasses differences in nationality, race,
political affiliation and religion. In other words, it is for all sentient
beings in the Nine Realms below that of Buddhas.
There are several examples in the sutras about different religious
followers who learned the Buddha's teachings during Buddha Shakyamuni's
time. The Flower Adornment Sutra and the Earth Store Sutra, tell
respectively of a Hindu priest and a daughter of a Hindu priest who, by
adhering to the Buddha's teaching have attained the level of Bodhisattva.
From these examples, we understand that the Buddha's education indeed
transcends religious beliefs and that any religious followers can benefit
from it. The educational system founded by the Buddha is similar to
our contemporary educational system. For example, becoming an Arhat is
equivalent to earning a University Bachelor's degree and becoming a
Bodhisattva is equivalent to earning a Master's degree. Buddhahood, the
highest degree, is equivalent to a Ph.D. Followers of any religion can
attain these stages of enlightenment. Is it necessary to abandon one's
religion and learn the Buddha's education to obtain enlightenment?
Definitely not. If one were to go to school or study abroad to pursue
knowledge and advancement, one need not change nationality or religion. In
other words, the purpose of studying does
not conflict with nationality, religion, etc.
Therefore, Buddhism is an education. Titles such as Arhat, Bodhisattva and
Buddha are nothing but "degree" names. Regardless of our differences, we
shall achieve these degrees equally as long as we diligently follow the
teachings. Thus, the Initiation Ceremony of the
Triple Jewels is to formally enroll one into a school where Buddha
Shakyamuni teaches the objective, methods and principles of attaining
enlightenment.
Since Buddha Shakyamuni established Buddhism, we acknowledge him as our
original teacher. Actually, there is only one teacher, Buddha Shakyamuni,
for all Buddhists. Bodhisattvas such as Manjusri (symbolizing wisdom),
Samantabhadra (symbolizing great vows) and Avalokiteshvara (symbolizing
compassion) were all the Buddha's earlier students. Today, we too are the
Buddha's students. These Bodhisattvas are our schoolmates, seniors who
studied before us while we are freshmen. As they are seniors and have the
ability to teach us, Buddhas, Bodhisattvas and Arhats are not objects for
worship but rather
someone we can respect and learn from.
What is the ultimate goal of the Buddha's education? The sutras teach us
that it is Anuttara-Samyak-Sambodhi. This very important and
well-respected phrase is transliterated from Sanskrit in order to keep its
original pronunciation. It means the highest, proper and complete
enlightenment. Simply said, it can be interpreted as the ultimate, perfect
wisdom. Whoever obtains it will be able to intuitively know and sense
every aspect of the true reality of life and the universe.Obtaining this
wisdom and ability is the ultimate goal of all the Buddha's students.
The Buddha teaches us that the ultimate perfect wisdom is innate. The
Avatamsaka (Flower Adornment) Sutra states, "Every being possesses the
same wisdom and virtuous capabilities as Buddhas." Why do we not have this
wisdom now? It is because of "wandering thoughts and attachments." This
statement clearly reveals the two causes of how we temporarily have lost
our original capabilities. Wandering thoughts and attachments are not
within our basic nature; therefore, they can be discarded. Like dispersing
the clouds to let the sun shine through, we remove wandering thoughts and
attachments from our mind and cultivate virtue to restore our Buddha
Nature, thus completely recovering our innate abilities.
In practice, how do we cultivate? Formally taking refuge in the Triple
Jewels is the initial step as it symbolizes asking Venerables, monks or
nuns, to pass on ways of Buddhist cultivation. Taking Refuge means to find
a shelter that we can return to and rely on or what Buddhists
call "Return to the other shore." In practice, from where do we return and
upon what do we rely? We return to and rely upon the Triple Jewels of the
Buddha, the Dharma and the Sangha.
In the first step, we return to and rely on the Buddha. "Buddha" is a
Sanskrit word meaning awareness and understanding. When we take refuge
in the Buddha, we are returning from our deluded state of mind and
relying upon an awakened, understanding mind. Participating in the
Initiation Ceremony and accepting the Buddha's teachings are the first
steps of the awakening in becoming aware of the importance of learning
his education.
The Sixth Patriarch of Zen, Master Hui-Neng, used a different approach
in explaining the Triple Jewels. He did not use the words "Buddha,
Dharma and Sangha" for fear of promoting misconceptions in the Triple
Jewels for future generations. He was afraid that as Buddhism was
passed from generation to generation, if he used these words, people
would form erroneous views, automatically thinking of a statue for the
Buddha Jewel, a sutra for the Dharma Jewel and a Buddhist monk or nun
for the Sangha Jewel. These are not what we should return to.
Actually, we should take refuge in our Self-Nature Buddha. A
Bodhisattva stated, "The Self-Nature Awareness is innate." Therefore,
what Buddha Shakyamuni meant in taking refuge in the Buddha is not to
seek protection under his wing, but to return from our delusive mind
and rely upon the innate Self-Nature Buddha. It is essential for one to
understand the importance of returning to one's Self-Nature.
In the second step, we take refuge in the Dharma, returning from
deviant views by relying upon proper views and understanding. Dharma
is the proper comprehension and viewpoint of life and the universe. The
Dharma Jewel is the infinite, innate wisdom of Self-Nature also
referred to as the Prajna Wisdom. Relying upon our Prajna Wisdom to
correct our erroneous thoughts, speech and behavior is the meaning of
taking refuge in the Dharma Jewel. Among the Three Jewels, the Dharma
is the primary one we should rely on. In this day and age, Prajna
Wisdom will be our primary concern.
However, our innate wisdom cannot be restored in a short time. Then
what should we follow? Sutras are records of the Buddha's teachings
that describe the truth of the universe. Before our Prajna Wisdom has
been fully recovered, we follow the teachings in the sutras and use
them as a guideline. If our thinking coincides with the sutras, then
our comprehension is correct. For example, the Buddha teaches us to
respect and take care of our parents and teachers, to be compassionate
by not killing and to practice the Ten Good Conducts. People may
wonder in this modern age why we should be following what the Buddha
taught three thousand years ago. We do so because the Self-Nature
Prajna Wisdom is everlasting and unchanged; those who obtain it have
the capability to know everything in the past, present and future
within the infinite universe.
However, we must beware of fraudulent sutras. It is easy for us to
encounter fake sutras, especially in a modern world that promotes
freedom of publication. Essentially anyone can publish books. In
ancient times when sutras first came to China, each sutra had to
undergo a strict examination by experts, followed by the emperor's
official seal to prove its authenticity. Even the sutra commentaries
of ancient patriarchs underwent scrutiny from highly accomplished monks
and scholars of that time before receiving the Emperor's approval for
distribution. Nowadays, no one regulates or enforces this process.
Therefore, we need to be careful in verifying the authenticity of a
sutra by checking for its listing in the Dragon (Chien-Long) Canon of
the Sutras. This Canon of thirty-eight volumes was compiled under the
decree of Emperor Chien-Long in 1738. Previous canons were meticulously
certified by the most accomplished monks and scholars of their time
and thus also serve as reliable references.
In the third step, we take refuge in the Sangha Jewel. Used here,
Sangha does not mean a group of monks or nuns. There are two
representations, purity of mind and harmony in life. First, Sangha
refers to living in a way that keeps our minds far away from
temptations while maintaining the purity of our six senses of sight,
sound, taste, smell, touch and mind object. In the modern world,
people suffer from pollution of mind, spirit and body. Even the earth's
ecological system is off-balance. There are holes in the ozone layers
that are "pollution" of the skies. Almost everything from the skies and
the earth to their inhabitants are contaminated in one way or another.
Today, everyone is aware of environmental pollution. Governments are
also promoting environmental protection to ensure better living
conditions. However, how effective are these protection programs? It is
questionable. The problem comes back to what the Buddha revealed, that
the environment, the dependent variable, changes with our minds, the
independent variable. If the impurities in our mind cannot be
eradicated, our environment will never reach a state of purity.
Therefore, if we want to improve the external environment, we first
start internally by purifying our mind. Taking refuge in the third
Jewel, the Sangha, thus means returning from pollution and relying upon
purity of mind.
Second, the Sangha represents harmony in living. Having observed the
sufferings resulting from the disharmony between peoples, countries
and even religions, the Buddha taught us the Six Principles of Harmony.
The Six Principles are the essential guidelines that all Buddhists
need to observe. When we take refuge in the Sangha, we are returning
from pollution and disharmony and relying upon Purity of Mind and the
Six Principles of Harmony. Thus, the guidelines for cultivation are:
(1) Taking refuge in the Buddha - awareness without delusion,
(2) Taking refuge in the Dharma - proper viewpoints without deviation,
(3) Taking refuge in the Sangha - purity without pollution.
These are the primary disciplines in practicing Buddhism from the
beginning of cultivation to the attainment of Buddhahood.
The main purpose behind taking the Three Refuges is to cultivate
practicing awakening, proper thoughts and viewpoints, and purity. From
now on, if people ask us what we are cultivating, we can answer that we
are cultivating the Three Refuges. What are we learning? We are
learning to achieve the ultimate, perfect wisdom that comes from
perfecting these Three Refuges. What are the methods we use for
cultivation? There are innumerable methods available depending on the
ability and condition of each individual practitioner. Methods are not
fixed, but flexible. However, we must remember that our learning
objective always remains the same; awakening, proper thoughts and
viewpoints, and purity.
For Pure Land practitioners, the main cultivation method we use is
chanting Buddha Amitabha's name. This method is advocated by
Mahasthamaprapta (Great Strength) Bodhisattva in the Surangama Sutra
and by Samantabhadra (Universal Worthy) Bodhisattva in the Avatamsaka
(Flower Adornment) Sutra.
In addition to chanting Buddha Amitabha's name, we follow the Five
Guidelines to help us in our daily cultivation. First, we advocate
Confucius' Five Virtues of Gentility, Kindness, Respectfulness,
Thriftiness and Humility. We use these Five Virtues to cultivate our
body and mind. Practicing them provides the foundation for our
cultivation. The first level is comprised of the Three Conditions that
are described in the Visualization Sutra. The First Condition includes
(a) being filial and respectful to one's parents and teachers, (b)
being compassionate and not killing any living beings and (c)
practicing the Ten Good Conducts. The second Condition includes (a)
following the Three Refuges, (b) observing precepts, laws and customs
and (c) behaving in a proper and dignified manner. The Third Condition
includes (a) generating our Bodhi-Mind, (b) deeply believing in the Law
of Cause and Effect, (c) reciting and upholding Mahayana Sutras and
(d) encouraging others to advance on the path to Enlightenment. The
Buddha told us that the Three Conditions are the causes that brought
all the Buddhas of the three times and the ten directions to
Enlightenment. Therefore, we cannot do without this important step in
our practice.
Proceeding upward from the Three Conditions, we advance to the second
level which is the Six Principles of Harmony. The First Principle of
Harmony is to share the same viewpoints or goals. There will be no
conflict in the world if we all share the same thoughts and
viewpoints. This principle tries to create a common understanding for
all sentient beings. This common understanding is based on our
Self-Nature and not on Buddha Shakyamuni's opinion. He taught us how to
cultivate and explore our own innate wisdom, virtues and capabilities.
We are not imitating him; rather we are rediscovering our inborn
potential. His education is truly extraordinary.
The second principle is to observe the same precepts. Practicing the
precepts includes cultivating an attitude of following society's laws
and customs. Once everyone shares the common viewpoints and is able to
follow the law, society will be peaceful and prosperous and world
peace will naturally ensue.
Another important principle is to share benefits equally. In modern
society, it is beneficial not to have a big difference in wealth
between people but to try to close the gap between the "have's" and the
"have-nots." Equal sharing of wealth consequently settles the
conflicts over wealth. Sharing benefits equally with others is a deed
of wisdom and a real cultivation of good fortune. The reason people do
not have equal wealth comes from the different seeds that they have
previously planted. If people did not plant the same seeds, how can
they expect to harvest the same fruits? The Buddha taught that those
who harvest more should share with those who harvest less. Then, the
sharing behavior becomes the seeds that will benefit one more later.
According to the Law of Cause and Effect, poor people need to
cultivate more good fortune to receive better harvests in the future.
In addition, the wealthy need to share their possessions in order to
remain wealthy in the future. Only by doing so will the world become
peaceful. This true merit comes from learning the Buddha's teachings.
Pure Land practitioners, as a foundation, cultivate the Confucian Five
Virtues that are basic for all humanity. From here, we advance to the
Three Conditions and the Six Principles of Harmony that are the
important basis before practicing Buddhism. Then the Three Learnings
are the foundation before practicing Mahayana Buddhism that includes
the Six Paramitas. Finally, we practice the Ten Great Vows of
Samantabhadra (Universal Worthy) Bodhisattva to attain Buddhahood. It
is not difficult to remember these five guidelines. Combining this
solid foundation with chanting Buddha Amitabha's name will assure us of
obtaining what people have always pursued, a harmonious family life, a
successful career and a peaceful society. Now that we have a clear
understanding of what we are learning and sincerely want to follow the
teachings, we need to practice diligently toward accomplishing our
ideal goal. Consequently, one returns and relies on one's Triple
Jewels of Self-Nature.
In addition to the abstract form of the Triple Jewels of Self-Nature,
there are the physical forms seen as Buddha's images, sutras, monks
and nuns. Making offerings to the Buddha's image serves two purposes.
First, it honors our original teacher, Buddha Shakyamuni. Every time
we look at the image, we remember the great teachings he passed on to
us. Second, it is to remind us to emulate the Buddha. When we see the
Buddha's image, we remind ourselves to strive for awakening and not to
be deluded. Sutras serve the same purpose by reminding us that we have
taken refuge in the Dharma and need to reflect upon our viewpoints and
comprehension. Similarly, seeing a monk or nun, representing the
Sangha, can remind us of the importance of maintaining purity of the
six senses and harmony with others. Therefore, attending the physical
form of the Triple Jewels greatly benefits us because they constantly
remind us of the path to awakening.
Some practitioners attend the physical forms of the Triple Jewels at
home. The Buddha's image symbolizes the Buddha Jewel while the
Bodhisattva's image represents the Sangha Jewel. When we honor the
Three Sages of the Western Pure Land, Buddha Amitabha symbolizes the
Buddha Jewel, and Avalokiteshvara and Mahasthamaprapta Bodhisattvas
symbolize the Sangha Jewel. Furthermore, Buddhist sutras symbolize the
Dharma Jewel. These three remind us of the treasures of Self-Nature
within us.
Of all the Buddhist sutras, the Infinite Life Sutra is what I recommend
the most. Although not too lengthy, the text completely encompasses
the Buddha's teachings. Thus, it is well suited to modern
practitioners. The full title of this sutra is The Buddha Speaks of
the Infinite Life Sutra of Adornment, Purity, Equality and
Enlightenment of the Mahayana School. This title fully reveals the
objectives, principles and methods of cultivation in the Buddha's
teachings. "Infinite Life" in this sutra's title embodies the most
important of all the other infinities, including infinite wisdom,
abilities, virtues, wealth, etc. Without infinite life, one could not
enjoy all these other infinities. The infinity of our natural potential
is what Pure Land practitioners seek and the virtues and capabilities
of our innate Self-Nature are infinite. Furthermore, infinite Dharma
originates from Self-Nature. Thus, the immeasurable unbounded
existences of the Ten Realms are created by the Self-Nature.
The word "Adornment" in the sutra's title represents truth, goodness,
beauty and wisdom, qualities that are not a true reality in this
world. They exist within the Self-Nature and will be found when one
seeks within.
The principles of cultivation are also expressed by "Purity, Equality
and Enlightenment." Purity represents the Buddha Jewel; Equality
represents the Dharma Jewel; and Enlightenment represents the Buddha
Jewel. These three concepts are also equivalent to the Three
Learnings, and cover the Buddha's forty-nine years of teachings. Purity
stands for self-discipline and the Vinayas (Precepts); Equality stands
for the Concentration and the Sutras; Enlightenment stands for the
Wisdom and the Sastras (Commentaries).
If we have a busy lifestyle and do not have time to study numerous
Buddhist sutras, we can start from this Infinite Life Sutra. Once
thoroughly understanding it, not only will one understand Buddha
Shakyamuni's teachings but also the teachings of all the Buddhas,
because all these teachings come from the Self-Nature.
The Buddha Speaks of the Infinite Life Sutra of Adornment, Purity,
Equality, and Enlightenment of the Mahayana School expresses the
essence of all sutras. Practicing according to the teachings in this
sutra fulfills the requirements of taking refuge in the Triple Jewels!
Today, I have explained to everyone the meaning of taking the Three
Refuges. We will begin the Three Refuges Ceremony by sincerely and
respectfully repeating the oath three times in front of the Buddha,
vowing to be willing to become Buddha's student and to learn from him.
I, Venerable Chin-Kung, will be the witness and initiation teacher.
Please remember that one does not take refuge in the monk conducting
the ceremony, but rather in the Buddha, the Dharma and the Sangha, thus
becoming students of the Triple Jewels.
The following is a simple yet solemn initiation ceremony. Everyone will
receive a certificate of the initiation with an oath extracted from
the Book of the Precepts by Dharma Master Hong-I. We use it for
commemoration and simplicity. Let us stand in front of the Buddha's
and Bodhisattva's images with our most sincere, pure, compassionate and
respectful heart. Repeat after me, "I solemnly pledge to be a student
of the Triple Jewels. From now on, I will cultivate according to the
Buddha's teachings, will seek rebirth into the Pure Land and will help
all other sentient beings to understand the truth of the Dharma."
What is Taking Refuge?
Taking Refuge means to return and rely. From where do we return
from and upon what do we rely? When we take refuge in the Buddha, we
are returning from our deluded state of mind and relying upon an
Awakened, Understanding mind. When we take refuge in the Dharma, we
are returning from deviant views and relying upon proper views and
understanding. When we take refuge in the Sangha, we are returning
from pollution and disharmony and relying upon Purity of Mind and the
Six Principles of Harmony. Taking refuge in the Triple Jewels restores
the complete wisdom and abilities of our Self-Nature. We will attain
purity, equality, honesty, contentment, compassion and overall, true
happiness.
The Buddha Jewel
Buddha is a Sanskrit word meaning Awareness and Understanding.
When we take refuge in the Buddha, we vow to return from blind faith
and delusion and rely upon Understanding and Awareness as a way of
life. We are not relying upon the statues or Buddha-images, but rather
the spirit of understanding and awareness they represent.
As students of the Pure Land Teachings, we learn to rely upon
Buddha Amitabha's lessons on wisdom and compassion. The name
"Amitabha" stands for Infinite Light and Infinite Life. When we follow
his teachings, we will attain wisdom, happiness and longevity.
This is taking refuge in the Buddha.
The Dharma Jewel
Dharma means Right Understanding and Views. Delusion has obstructed us
from seeing the true face of people and the reality behind matters and
objects. This has caused us to look at life and the universe in a
distorted and deviant way. When delusion is cleared and our minds are
pure to an extent, we give rise to wisdom. With wisdom, we are able to
see all people and matters completely and clearly. When our hearts are
pure, we can see the past, present and future. Only when we have
clearly seen the whole can our viewpoint and understanding be
considered right.
The Buddha's mind is pure without the slightest pollution and
therefore sees everything clearly and entirely. We can rely upon the
sutras, which are the recorded teachings of the Buddha, because they
speak entirely of the truths the Buddha has seen. They teach and show
us the way to attain Purity of Mind, to see life and the universe most
clearly and become just like the Buddhas.
As students of the Pure Land Teachings, we should rely upon the
five Sutras and one commentary of the Pure Land as guidelines of
practice:
1. The Buddha Speaks of the Infinite Life Sutra of Adornment, Purity,
Equality and Enlightenment of the Mahayana School.
2. The Amitabha Sutra
3. The Visualization Sutra
4. "The Chapter of Universal Worthy Bodhisattva's Conduct and Vows,"
5. "The Chapter on the Foremost Attainment of Great Strength
Bodhisattva through Buddha Recitation,"
6. "Vasubandhu Bodhisattva's Report on the Way to Reaching the Pure
Land."
This is taking refuge in the Dharma.
The Sangha Jewel
Sangha means purity and harmony. Today's world is full of pollution;
pollution of mind, spirit, views and body. Even the earth and atmosphere
are hazardly polluted. The Buddha taught, "The environment changes
according to our state of mind." We would do well
to return from all these pollutants and rely upon Purity of Mind, for
it is the key to saving our Earth.
There is also great disharmony in our world today, among
spouses, families, friends, societies and countries which has brought
us much suffering and many disasters. The Buddha taught us to rely upon
the Six Principles of Living in Harmony to establish harmonious
relationships between others and ourselves.
As students of the Pure Land Teachings, we rely upon wisdom and
compassion as our way of treating others and dealing with affairs.
Great Strength Bodhisattva represents wisdom. His choice of the Buddha
Recitation method of practice is wisdom in its highest form. Guan Yin
Bodhisattva represents compassion; when we help introduce the Pure Land
Teachings to others, we are practicing the compassion of Guan Yin
Bodhisattva.
This is taking refuge in the Sangha.
To the Buddha I return and rely,
returning from delusions and
relying upon Awareness and Understanding.
To the Dharma I return and rely,
returning from erroneous views and
relying upon Proper Views and
Understanding.
To the Sangha I return and rely,
returning from pollution and disharmony and relying upon Purity of Mind
and the
Six Principles of Harmony.
---o0o---
Source:
http://www.amitabha.com
and
www.buddhanet.net
Update: 01-12-2003
Layout:
Linh Thoai
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