For over 2,500 years, in every form of Buddhism, you formally become a Buddhist by stating, “I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha.” Buddha, Dharma, and Sangha are therefore known collectively as the Three Refuges, Three Treasures, Three Jewels, or the Triple Gem.
Quicklinks to Transcript Content:
The Three Treasures in the Time of the Buddha [1:26]
The Meaning of “Refuge” [3:45]
Refuge Does Not Mean Blind Faith [6:28]
Why We Need Refuge [11:00]
Refuge in the Buddha [13:08]
Refuge in the Dharma [17:57]
Refuge in the Sangha [20:57]
Buddha, Dharma, and Sangha at Different Levels of Meaning [26.02]
The Three Treasures in the Time of the Buddha
Throughout the Pali Canon, a source of the oldest extant Buddhist teachings first written down over 2,000 years ago, students of Shakyamuni Buddha proclaim their intention to follow his teachings by saying out loud that they take refuge in the Three Treasures. Here’s one example from the Kalama Sutta (Anguttara Nikaya 3.65):
[This is after Shakyamuni Buddha, who is referred to here as “lord” and as “Blessed One,” gives a teaching to the Kalama clan. They respond:] “Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One — through many lines of reasoning — made the Dhamma clear. We go to the Blessed One for refuge, to the Dhamma, and to the Sangha of monks. May the Blessed One remember us as lay followers who have gone to him for refuge, from this day forward, for life.” “Kalama Sutta: To the Kalamas” (AN 3.65), translated from the Pali by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013
In a way, “taking refuge” for these first Buddhists was simpler than it was for subsequent generations. They were stating that they were intending to follow a particular person – Shakyamuni Buddha, who discovered a path to awakening, liberation, and peace of mind. They were impressed by what he said and how he acted, so they were going to listen to him and ask him questions. They were going to try following his guidance to see if it allowed them to realize and manifest what he had realized and manifested.
The people who were seen as the most learned and practiced in the Dhamma were the Buddha’s monastic disciples, who were (ideally) leading exemplary lives and were qualified to teach the Buddha’s path of practice to others. Buddha’s community of monks and nuns was called the “Sangha.” Thus, Buddha, Dharma, and Sangha were pretty specific when Shakyamuni Buddha was alive.
The Meaning of “Refuge”
What did it mean when people said they were going to the three treasures “for refuge?”
Here’s a passage from the Dhammapada, one of the most ancient collections of teachings attributed toShakyamuni Buddha. (These are verses 188-192):
“They go to many a refuge,
to mountains and forests,
to park and tree shrines:
people threatened with danger.
That’s not the secure refuge,
not the supreme refuge,
that’s not the refuge,
having gone to which,
you gain release
from all suffering & stress.
But when, having gone
to the Buddha, Dhamma,
& Sangha for refuge,
you see with right discernment
the four noble truths —
the cause of stress,
the transcending of stress,
& the noble eightfold path,
the way to the stilling of stress:
that’s the secure refuge,
that, the supreme refuge,
that is the refuge,
having gone to which,
you gain release
from all suffering & stress.”
The idea behind refuge is that the world can be a tough place, particularly if you’re working on spiritual practice. If you want to awaken, face delusion, let go of attachments, get past your obstructions, become more wise and compassionate, etc. There are a lot of temptations, distractions, practical worries, and, generally speaking, not a lot of understanding or peer support for your efforts.
But – this isn’t just about your external circumstances. The main point of the Buddha’s teaching is that your experience of life – whether it is relatively peaceful and unselfish, or whether it is miserable and destructive – depends largely on the state of your own mind and heart.
The real dangers – the things that threaten your happiness no matter what your external circumstances – are greed, hate, and delusion (a.k.a. craving, aversion, hatred) and all the problems that flow from them (pride, envy, anger, hypocrisy, dishonesty, stinginess, complacency, etc.). The Three Treasures of Buddha, Dharma and Sangha can help protect you from these internal dangers, which are seen by Buddhists as being even more significant than external ones, at least most of the time.
Refuge Does Not Mean Blind Faith
When you hear “take refuge” in the three treasures, you may be inclined to think it means a Buddhist places blind faith in Buddhist teachers, or that we hold Buddhist teachings in a dogmatic way, but Shakyamuni Buddha himself actually counseled against that kind of blind faith, and against dogmatism.
An often-cited example of this aspect of Buddha’s teaching comes from the same scripture I cited earlier, the Kalama Sutta (forgive me as a read this passage – it’s little long because it was passed down through oral tradition, but it gives you a good sense of the flavor of the original Buddhist teachings… remember “the Blessed One” refers to Shakyamuni Buddha):
As they sat there, the Kalamas of Kesaputta said to the Blessed One, “Lord, there are some brahmans & contemplatives who come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. And then other brahmans & contemplatives come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. They leave us absolutely uncertain & in doubt: Which of these venerable brahmans & contemplatives are speaking the truth, and which ones are lying?”
[The Blessed One replied] “…Kalamas: ‘Don’t go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, “This contemplative is our teacher.” When you know for yourselves that, “These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering” — then you should abandon them…’
“Now, Kalamas, don’t go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, ‘This contemplative is our teacher.’ When you know for yourselves that, ‘These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness’ — then you should enter & remain in them.”
So the Buddha tells the Kalamas to verify things for themselves, and to believe only when they know for themselves the results of a particular teaching or practice. He even tells them not to believe just because their teacher says it! The Kalamas know the difference between harm and suffering on the one hand, and welfare and happiness on the other. The Buddha encourages them to trust their own experience in deciding whether someone is a legitimate spiritual teacher, or whether a particular teaching is beneficial.
The Buddha also emphasized that after his death, his followers should take refuge in his teachings, and that they no longer needed him. According to the Pali Canon’s “Maha-parinibbana Sutta: Last Days of the Buddha” (DN 16), when the Buddha was 80 years old and dying, one of his foremost disciples, Ananda, was upset and wondering what the Buddha’s followers were going to do once he was gone. The Buddha replied:
The Dhamma is the teachings of the Buddha, which clearly include verifying things through your own direct experience. So taking refuge is not about blind faith or dogmatism, and it’s not about surrendering our will to, or seeking something from, a guru or a revered figure in the past. It’s not about surrendering our intelligence or personal responsibility.
Why We Need Refuge
And yet… we still need refuge, according to Buddhism. I’ll say more about the value of taking refuge in the Sangha later, when I talk specifically about that refuge, but this passage from Vietnamese Zen teacher Thich Nhat Hanh’s book, The Heart of the Buddha’s Teaching, touches on the importance of refuge: He says,
“Sangha is the fourfold community of monks, nuns, laymen, and laywomen, as well as the other elements that support our practice… In my country, we say that when a tiger leaves the mountain and goes to the lowlands, he will be caught by humans and killed. When a practitioner leaves her Sangha, she may abandon her practice and ‘die’ as a practitioner. Practicing with a Sangha is essential.”
The basic idea behind taking refuge in the Three Treasures is that it can be hard to practice. Let’s say your aspiration is something along the lines of developing greater awareness, wisdom, compassion, selflessness, appreciation for your life, and freedom from afflictive emotions. To work on this aspiration is going to take time, diligence, and effort. You’re going to have to be willing to face your delusions and give things up, and to try new ways of being and perceiving. In the midst of such practice, it’s hard not to get waylaid by doubt, discouragement, distractions, laziness, confusion, and misunderstanding of the teachings. You can also be foiled by your own internal fears and agendas of which you may not even be aware.
Going it on our own may be much better than not practicing and studying at all, but according to Buddhism we’re unlikely to achieve our full spiritual potential without taking refuge in the Three Treasures.
Refuge in the Buddha
Now to unpack the concepts of Buddha, Dharma, Sangha a little, which might make “taking refuge” make more sense. You’ll notice that the Three Treasures have many different levels of meaning, from the concrete to the profound.
Starting with the Buddha: Obviously, once the historical Shakyamuni Buddha is dead – what do we do? Is refuge about faith that he lived? For some people, this may indeed be the case. Many Buddhists find it very inspiring to think that someone, at least one person, was completely and totally enlightened. However, refuge does not necessarily have anything to do with the historical existence of Shakyamuni Buddha, or about believing that he – or anyone else – achieved a rarefied state of perfect Enlightenment that’s beyond the imagining of most of us. After all, the existence and level of insight of Shakyamuni is not something we can verify for ourselves (as the Dharma instructs!).
Refuge is about faith that Buddhahood – or at least some significant level of awakening – is possible. That there have been Buddhas – or people at least approaching the liberated, awakened state of Buddhahood – in the past, or there might be some alive even now.
What does it mean to be “enlightened” or “awakened?” These terms may sound rather grand or esoteric, but the Buddhist concept of enlightenment is very similar to the ideal of the saint or sage in many other spiritual traditions:
- Free from self-centeredness; self-transcendence; awareness of – and living in harmony with – the truth that all beings are interconnected; free from what Buddhism calls obsession with “I, me and mine”
- Moral – taking responsibility for one’s own behavior, recognizing the fact that actions have consequences and seeking to bring about benefit instead of harm
- Generous, compassionate, patient
- Possessed of equanimity – having a larger perspective, insight into the nature of life that allows one to be less at the whim of afflictive emotions like anger, fear, envy, etc.
In Buddhism, the idea is that these ideals are not just describing special people who by nature were especially wise or saintly. Through spiritual practice any of us can approach – and eventually attain – a way of being that’s much more “enlightened.” (Even if we don’t know if we’ll ever attain perfection, in a way it doesn’t matter, because we know we can improve, at least a little.)
When we take refuge in “Buddha” we’re really taking refuge in – relying on – this potentiality within ourselves. Ideally refuge goes beyond simply cultivating faith in it, although faith helps (and interacting with people we feel embody this ideal better than we do can help inspire faith). Zen and many other forms of Buddhism encourage you to work toward a direct experience of your own buddha-like nature, and your own natural interest in being selfless, responsible, compassionate, and at peace.
Typically, in Buddhism, refuge in Buddha also means taking refuge in teachers – that is, people who seem wiser and more compassionate than you happen to be at the moment. Sometimes such teachers communicate with us through writing… so we may be able to take refuge in a teacher we’ve never even met. Also, someone doesn’t have to be a perfectly realized, enlightened “Buddha” in order to teach us something. If we turn toward wisdom wherever we find it, we may end up learning from a neighbor, or child, or from nature.
Refuge in the Dharma
Moving on to the refuge of Dharma: Note that there are different uses and meanings of the word “dharma” before/outside of/and within Buddhism, including “right way of living” (in Hinduism) and “phenomena” in Buddhism (generally spelled with a small “d”). In Buddhism, Dharma with a capital D, in the most literal sense, refers to Shakyamuni Buddha’s teachings, and to the teachings of his disciples. Over the centuries, Dharma came to refer to all kinds of Buddhist teachings, judged on whether they relieve suffering and bring welfare and happiness, as the Buddha said to the Kalamas, and to some extent also whether they were consistent with certain foundational Buddhist teachings like impermanence, no-self, and karma (more about these concepts in future episodes).
At a deeper level, though, Dharma is about is about a deeper truth – an underlying Truth or pattern in the universe, kind of like the Tao. This is the kind of truth that’s not dependent on a particular religion or set of teachings. The Dharma is the truth of interdependence; the benefit of compassion and the fact that selfishness leads to suffering even for the one being selfish; that our action have consequences, visible and invisible; that there are forces at play in the universe much larger than our own individual wills and concern; that phenomena tend to fall into certain patterns, and we are far from a random collection of elements spewed out of the Big Bang.
The premise of Buddhism is that we don’t need an external authority to tell us what is True. We instinctively, intuitively know the different between suffering and happiness, just like a seed knows the difference between up and down when it sprouts. In general, actions out of accord with the deeper Truths of existence cause suffering, while actions in accord bring peace and happiness. Of course, this is over the long term. We can fool ourselves in the short term, when we let greed, hate, and delusion control us (this is what practice is for).
Taking refuge in the Dharma, then, is relying on the Buddhist teachings to guide you, but even more importantly it is relying on your own ability to recognize Truth. We have to be willing to look carefully, and question ourselves – so in a way this isn’t about taking refuge in a bunch of teachings outside yourself, it’s a vow search for the truth within your own experience.
Refuge in the Sangha
Originally, in the Pali Canon, the term Sangha was used in two ways, according to Thanisaaro Bhikku (“Refuge: An Introduction to the Buddha, Dhamma, & Sangha”, by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013). The “conventional” use of the term referred to Shakyamuni Buddha’s ordained disciples (monks and nuns). The “ideal” use of the term referred to any of the Buddha’s students, lay or ordained, who had attained a certain level of awakening. This meant the two definitions overlapped but were different; there might be ordained disciples who weren’t yet awakened, and non-ordained disciples who were.
In the Pali Canon the Buddha also referred, however, to the “four-fold assembly,” of ordained men, ordained women, lay men, and lay women. Over time, particularly in Mahayana traditions, the term “Sangha” came to be applied to the four-fold assembly.
At the most literal level for us, in Zen – especially for modern practitioners – the term “Sangha” refers to the community of people, lay and ordained, who study and practice Buddhism together. The Sangha is the people with whom we share spiritual aspirations, and with whom we work to understand and manifest the teachings and practices of Buddhism.
When I first encountered Zen Buddhism, Buddha and Dharma made sense, but I wondered why Sangha was necessary. Did I really need other people in order to meditate and study the Dharma? In time I came to appreciate Sangha deeply, although no group of people is ever perfect! With Sangha you don’t have to explain why you spend your vacations in silent meditation retreats staring at walls. You don’t have to convince fellow Sangha members that lying and cheating is a bad idea. You generally don’t have to ask them to value silence. At least you don’t have to ask twice. For the most part you can count on Sangha members to take responsibility for their own actions and reactions.
Such community creates an environment in which we can relax – in which we see practice modeled, get inspired and challenged to greater aspirations, feel safe enough to explore vulnerability as we engage the practice deeply. Ideally anyway. When Sangha doesn’t work this way, then we get to learn from our efforts to heal and take care of Sangha, because a harmonious Sangha doesn’t stay that way without some care and attention.
I like to think the treasure of Sangha is an acknowledgement of the fact that we are social animals. In part, we come to know who we are through our relationships with others. People serve as support, teachers, friends, and mirrors (helping us see our own behaviors and tendencies). Buddhists also fully admit people are also training opportunities – which means, essentially, that people tend to bug one another. A famous Zen analogy compares a bunch of people training together in a Sangha as sharp rocks bring thrown against one another in a rock tumbler: Eventually, all the rocks get polished by smashing into one another!
Even if we feel we don’t need other people in order to awaken, we definitely need other people to test our realization. In Buddhism it is said, “It’s easy to be enlightened in a remote cave.” You can realize all kinds of profound things about the nature of self and the universe in your meditation and study, but how does that realization hold up when you’re back in traffic? How does it hold up when you’re with your family of origin, or with your siblings, or at work? If your “spiritual awakening” doesn’t manifest as greater compassion, generosity, patience, etc. in real life, it isn’t much good. We test ourselves within our relationships – and some of the easiest relationships to start practicing with are our Sangha relationships, where at least in theory we share common aspirations and a language to describe our practice.
Buddha, Dharma, and Sangha at Different Levels of Meaning
To return to the Three Treasures taken together: There’s a beautiful description of how the Three Treasures have many different levels of meaning in the version of the Soto Zen scripture the “Kyojukaimon” that is transmitted in my Zen lineage. (The Kyojukaimon includes the Zen moral precepts, which someone promises to follow when they formally become a Buddhist). Anyway, here it is:
In the three treasures there are three merits. The first is the true source of the three treasures; the second is their presence in the past, the foundation of our tradition; the third is their presence at the present time.
In the past: those who realized the truth completely are called the buddha treasure; the truth realized is called the dharma treasure; those who have transmitted this dharma are called the sangha treasure.
In the present: those who teach devas and humans in the sky and in the world are called the buddha treasure; that which appears in the world and in the scriptures, becoming good for others, is called the dharma treasure; they who release their suffering and embrace all beings are called the sangha treasure.”
You need teachers – real human beings who are further along the path of practice than you are, who share their wisdom with you through their writings and teachings, or in person;
You need, ultimately, to take refuge in your own internal teacher – your own intuitive wisdom – and have faith in your ability to change, and to become more selfless and compassionate;
You need teachings – most of us wouldn’t have been able to forge an effective spiritual path all by ourselves; the teachings of Buddhism and other great spiritual traditions are from the accumulated wisdom of hundreds of generations, thousands of people;
You need to learn how to recognize Truth, trust yourself, and take refuge in Truth – that is, be willing to face the Truth and then act in accordance with it as best you can;
You need other people – social support, the context of community, insight into your blind spots, challenge;
You need to transcend self and realize your interdependence with all beings – or even, all Being.