1. Taking Refuge in The Triple Gem
The Triple Gem—Buddha, Dharma, and Sangha—is the core of Buddhist faith, a spiritual wealth that transcends all worldly wealth.
The Buddha is the founder, Dharma is the truth, and Sangha is the teacher. All three are important conditions for sentient beings to attain liberation. Parables in the sutras refer to the Buddha as a good doctor, the Dharma as the wondrous cure, and Sangha as the caregivers. Only by having all three can a patient be healed. Likewise, in life, only by relying on the power of the Triple Gem can one be free from suffering and obtain happiness. Only then can one be at perfect ease and find liberation.
The Buddha is like the light that nurtures all beings. Light shines, warms, and allows life to mature. Light drives away darkness and fear. Sunlight brings warmth and allows plants to grow. Similarly, the Buddha’s light illuminates the mind. Taking refuge in the Buddha is like building a power station in one’s mind that continuously generates wholesome qualities of loving-kindness, wisdom, and faith.
The Dharma is like the water that nourishes all beings. Water cleanses, eradicating defilements and karmic hindrances. Water quenches thirst and allows plants to thrive, thus enabling one’s well-being and growth. Taking refuge in the Dharma is like building a waterworks in one’s mind that nourishes the body and mind, cleansing away afflictions and defilement.
The Sangha is like a field, enabling the planting of merit and virtue. The Sangha is a teacher and a wholesome friend. For example, Avalokitesvara Bodhisattva, Maitreya Bodhisattva, Ksitigarbha Bodhisattva, and eminent masters are all teachers who educate, guide, and pass down knowledge. The Sangha serves and offers all beings convenience. Taking refuge in the Sangha is like owning many fields within which crops can grow into bountiful harvests, and upon which buildings can be constructed to enhance urban development.
While worldly treasures make life more comfortable, the Triple Gem is a spiritual treasure that brings peace, happiness, liberation, and ease. It can be likened to an elderly person finding support from a walking stick, or children calling out to their parents for safety from danger. Similarly, one finds safety from adversity through the power of contemplating the Triple Gem even when not in their presence. Simply being mindful of the Triple Gem brings power to the mind.
To truly take refuge in the Triple Gem, one begins with taking refuge in the Original Triple Gem, then advances to the Abiding Triple Gem, and lastly takes refuge in the Intrinsic Triple Gem. The Buddha said that all sentient beings possess the buddha-nature. By taking refuge in the Triple Gem, one takes refuge in oneself. As said in the sutras, the mind, the Buddha, and all sentient beings are all one and the same. Therefore, one must be respectful and have faith in the Triple Gem to reap the benefits.
Although taking refuge in the Triple Gem does not constrain one to the precepts, a sense of faith is itself a precept. Faith represents one’s mind and character, which should never be infringed upon.
Taking refuge in the Triple Gem is not only about recognizing a master but also having faith in oneself and to take refuge in one’s intrinsic nature. It is to practice self-discipline and self-respect through following the Buddha’s teachings on basic human morality and to uphold fundamental values of ethics. This can be done by practicing right action, right speech, and right mindfulness, as well as the Three Acts of Goodness: do good deeds, speak good words, and think good thoughts. In this way, one’s physical, verbal, and mental karma is purified. Such is the true meaning of taking refuge in the Triple Gem.
2. Upholding the Five Precepts
Despite different opinions on the teachings of the Buddha, every school and sect of Buddhism adheres strictly to the precepts as laid down by the Buddha.
A Buddhist observing the precepts is like a student following school rules, or a citizen abiding by the law. The only difference is that school rules and a nation’s laws are externally enforced rules, while Buddhist precepts are inner values of self-discipline.
Taking refuge is the first step to learning Buddhism, whereas upholding the Five Precepts is faith in practice. The essence of precepts is to not infringe upon others. By doing so, one’s Three Karmas—physical, verbal, and mental karma—can be purified. Therefore, precepts are the foundation of all wholesome practices. Upholding the Five Precepts enhances one’s faith and wisdom, gives rise to merit, and strengthens one’s practice. This strength prevents unwholesome conduct and wrongdoing from arising. One will also be respected by others and coexist in harmony with all.
The Five Precepts are:
1. Refrain from Killing
This mainly refers to not violating human life and respecting people’s right to life. Though Buddhism does not enforce a vegetarian diet, one should not kill other beings carelessly. As the saying goes, “You are urged not to shoot the spring birds, for the nesting babies await their mother’s return.” Therefore, to refrain from killing is to not violate or harm lives, and to evolve from advocating “human rights” to “the right to life.”
2. Refrain from Stealing
This refers to not illegally taking possession of others’ properties, namely, taking without permission. The property of others should be respected. Taking things without permission, instructing someone else to do so, or delighting upon seeing such action are all considered inappropriate. Furthermore, opportunism, corruption, embezzlement, misusing public funds, operating illegal businesses, and fraud are considered unacceptable illegal proceeds in Buddhism.
3. Refrain from Sexual Misconduct
This refers to refraining from being involved in extramarital relationships, which bring misfortune to families and upset the order of society. Therefore, refraining from sexual misconduct means respecting the body, reputation, and integrity of others. Not only will families be happy, societies and nations shall also be stable and harmonious.
4. Refrain from Lying
This refers to refraining from harsh, divisive, flattering, or dishonest speech. Gossip and slander that damage another’s reputation, sabotage the good intentions of others, or result in grave harm are considered lying. Therefore, refraining from lying means respecting the reputation and credibility of other people.
5. Refrain from Intoxicants
As a general rule, this refers to not partaking of substances that harm one’s health or impair one’s judgment. For example, a drug like morphine not only harms the body and mind, it also corrodes one’s reputation, wealth, and affinities with others. Alcohol is a stimulant that poisons the body and mind when taken in excess. Therefore, to refrain from intoxicants is to respect the health and intelligence of oneself and others.
The Five Precepts may seem like five separate aspects, but fundamentally speaking, there is only one core precept: to not violate others. Personal freedom is gained by respecting others and refraining from infringing upon them. Upholding the Five Precepts embodies the true meaning of freedom and democracy. The majority of those imprisoned and deprived of their freedom are all those who have violated the Five Precepts. Therefore, to uphold the Five Precepts is to abide by the law. Only those who uphold the Five Precepts can be free from fear and worry, enabling a life of true freedom, peace, happiness, and dignity.
Among Buddhists, the general practice of giving is a means of accumulating merits. This is a way of benefiting others through material giving; anyone willing to give can do so. On the other hand, upholding the Five Precepts is a practice to prevent wrongdoings and ensure wholesome deeds that lead to the purification of oneself. Such practice inspires respect for others and brings a sense of inner peace and stability to society so that freedom can be enjoyed by all. The merit gained from not violating others surpasses that of the practice of generosity. That is why the Buddha highly regarded the Five Precepts as the “Five Mahadanas” (Five Great Offerings).
Moreover, the Five Precepts in Buddhism—refraining from killing, stealing, sexual misconduct, lying, and intoxicants—share something in common with Five Constant Virtues of Confucianism—humaneness, righteousness, propriety, wisdom, and integrity. To refrain from killing is humaneness; to refrain from stealing is righteousness; to refrain from having sexual misconduct is propriety; to refrain from lying is integrity; and to refrain from intoxicants is wisdom. However, the difference between the two is that the Five Constant Virtues are meant to exhort others and restrict oneself, whereas the Five Precepts are a progression from a passive practice of non-infringement to actively respecting and benefiting others. The fundamental spirit of the precepts is to respect the freedom of others and to not infringe upon anyone.
In this way, those who protect lives and refrain from killing will naturally be healthy and long-lived. Those who give and refrain from stealing will naturally be wealthy. Those who respect the integrity of others and refrain from sexual misconduct will naturally have harmonious families. Those who praise others and refrain from lying will naturally have a good reputation. Those who avoid alcohol and intoxicants will naturally be healthy.
From the perspective of benefiting oneself, upholding the Five Precepts is like sowing seeds in a field of merit; one is naturally benefitted even without prayer, thus enjoying endless merit and wholesome effects. In the context of benefiting others, upholding the Five Precepts is the cure that purifies people’s minds. The more people uphold the precepts, the more benefits they will bring. If everyone in a nation upholds the Five Precepts, then the nation will certainly be a harmonious, joyous, free, and democratic land.
The Triple Gem—Buddha, Dharma, and Sangha—is the core of Buddhist faith, a spiritual wealth that transcends all worldly wealth.
The Buddha is the founder, Dharma is the truth, and Sangha is the teacher. All three are important conditions for sentient beings to attain liberation. Parables in the sutras refer to the Buddha as a good doctor, the Dharma as the wondrous cure, and Sangha as the caregivers. Only by having all three can a patient be healed. Likewise, in life, only by relying on the power of the Triple Gem can one be free from suffering and obtain happiness. Only then can one be at perfect ease and find liberation.
The Buddha is like the light that nurtures all beings. Light shines, warms, and allows life to mature. Light drives away darkness and fear. Sunlight brings warmth and allows plants to grow. Similarly, the Buddha’s light illuminates the mind. Taking refuge in the Buddha is like building a power station in one’s mind that continuously generates wholesome qualities of loving-kindness, wisdom, and faith.
The Dharma is like the water that nourishes all beings. Water cleanses, eradicating defilements and karmic hindrances. Water quenches thirst and allows plants to thrive, thus enabling one’s well-being and growth. Taking refuge in the Dharma is like building a waterworks in one’s mind that nourishes the body and mind, cleansing away afflictions and defilement.
The Sangha is like a field, enabling the planting of merit and virtue. The Sangha is a teacher and a wholesome friend. For example, Avalokitesvara Bodhisattva, Maitreya Bodhisattva, Ksitigarbha Bodhisattva, and eminent masters are all teachers who educate, guide, and pass down knowledge. The Sangha serves and offers all beings convenience. Taking refuge in the Sangha is like owning many fields within which crops can grow into bountiful harvests, and upon which buildings can be constructed to enhance urban development.
While worldly treasures make life more comfortable, the Triple Gem is a spiritual treasure that brings peace, happiness, liberation, and ease. It can be likened to an elderly person finding support from a walking stick, or children calling out to their parents for safety from danger. Similarly, one finds safety from adversity through the power of contemplating the Triple Gem even when not in their presence. Simply being mindful of the Triple Gem brings power to the mind.
To truly take refuge in the Triple Gem, one begins with taking refuge in the Original Triple Gem, then advances to the Abiding Triple Gem, and lastly takes refuge in the Intrinsic Triple Gem. The Buddha said that all sentient beings possess the buddha-nature. By taking refuge in the Triple Gem, one takes refuge in oneself. As said in the sutras, the mind, the Buddha, and all sentient beings are all one and the same. Therefore, one must be respectful and have faith in the Triple Gem to reap the benefits.
Although taking refuge in the Triple Gem does not constrain one to the precepts, a sense of faith is itself a precept. Faith represents one’s mind and character, which should never be infringed upon.
Taking refuge in the Triple Gem is not only about recognizing a master but also having faith in oneself and to take refuge in one’s intrinsic nature. It is to practice self-discipline and self-respect through following the Buddha’s teachings on basic human morality and to uphold fundamental values of ethics. This can be done by practicing right action, right speech, and right mindfulness, as well as the Three Acts of Goodness: do good deeds, speak good words, and think good thoughts. In this way, one’s physical, verbal, and mental karma is purified. Such is the true meaning of taking refuge in the Triple Gem.
2. Upholding the Five Precepts
Despite different opinions on the teachings of the Buddha, every school and sect of Buddhism adheres strictly to the precepts as laid down by the Buddha.
A Buddhist observing the precepts is like a student following school rules, or a citizen abiding by the law. The only difference is that school rules and a nation’s laws are externally enforced rules, while Buddhist precepts are inner values of self-discipline.
Taking refuge is the first step to learning Buddhism, whereas upholding the Five Precepts is faith in practice. The essence of precepts is to not infringe upon others. By doing so, one’s Three Karmas—physical, verbal, and mental karma—can be purified. Therefore, precepts are the foundation of all wholesome practices. Upholding the Five Precepts enhances one’s faith and wisdom, gives rise to merit, and strengthens one’s practice. This strength prevents unwholesome conduct and wrongdoing from arising. One will also be respected by others and coexist in harmony with all.
The Five Precepts are:
1. Refrain from Killing
This mainly refers to not violating human life and respecting people’s right to life. Though Buddhism does not enforce a vegetarian diet, one should not kill other beings carelessly. As the saying goes, “You are urged not to shoot the spring birds, for the nesting babies await their mother’s return.” Therefore, to refrain from killing is to not violate or harm lives, and to evolve from advocating “human rights” to “the right to life.”
2. Refrain from Stealing
This refers to not illegally taking possession of others’ properties, namely, taking without permission. The property of others should be respected. Taking things without permission, instructing someone else to do so, or delighting upon seeing such action are all considered inappropriate. Furthermore, opportunism, corruption, embezzlement, misusing public funds, operating illegal businesses, and fraud are considered unacceptable illegal proceeds in Buddhism.
3. Refrain from Sexual Misconduct
This refers to refraining from being involved in extramarital relationships, which bring misfortune to families and upset the order of society. Therefore, refraining from sexual misconduct means respecting the body, reputation, and integrity of others. Not only will families be happy, societies and nations shall also be stable and harmonious.
4. Refrain from Lying
This refers to refraining from harsh, divisive, flattering, or dishonest speech. Gossip and slander that damage another’s reputation, sabotage the good intentions of others, or result in grave harm are considered lying. Therefore, refraining from lying means respecting the reputation and credibility of other people.
5. Refrain from Intoxicants
As a general rule, this refers to not partaking of substances that harm one’s health or impair one’s judgment. For example, a drug like morphine not only harms the body and mind, it also corrodes one’s reputation, wealth, and affinities with others. Alcohol is a stimulant that poisons the body and mind when taken in excess. Therefore, to refrain from intoxicants is to respect the health and intelligence of oneself and others.
The Five Precepts may seem like five separate aspects, but fundamentally speaking, there is only one core precept: to not violate others. Personal freedom is gained by respecting others and refraining from infringing upon them. Upholding the Five Precepts embodies the true meaning of freedom and democracy. The majority of those imprisoned and deprived of their freedom are all those who have violated the Five Precepts. Therefore, to uphold the Five Precepts is to abide by the law. Only those who uphold the Five Precepts can be free from fear and worry, enabling a life of true freedom, peace, happiness, and dignity.
Among Buddhists, the general practice of giving is a means of accumulating merits. This is a way of benefiting others through material giving; anyone willing to give can do so. On the other hand, upholding the Five Precepts is a practice to prevent wrongdoings and ensure wholesome deeds that lead to the purification of oneself. Such practice inspires respect for others and brings a sense of inner peace and stability to society so that freedom can be enjoyed by all. The merit gained from not violating others surpasses that of the practice of generosity. That is why the Buddha highly regarded the Five Precepts as the “Five Mahadanas” (Five Great Offerings).
Moreover, the Five Precepts in Buddhism—refraining from killing, stealing, sexual misconduct, lying, and intoxicants—share something in common with Five Constant Virtues of Confucianism—humaneness, righteousness, propriety, wisdom, and integrity. To refrain from killing is humaneness; to refrain from stealing is righteousness; to refrain from having sexual misconduct is propriety; to refrain from lying is integrity; and to refrain from intoxicants is wisdom. However, the difference between the two is that the Five Constant Virtues are meant to exhort others and restrict oneself, whereas the Five Precepts are a progression from a passive practice of non-infringement to actively respecting and benefiting others. The fundamental spirit of the precepts is to respect the freedom of others and to not infringe upon anyone.
In this way, those who protect lives and refrain from killing will naturally be healthy and long-lived. Those who give and refrain from stealing will naturally be wealthy. Those who respect the integrity of others and refrain from sexual misconduct will naturally have harmonious families. Those who praise others and refrain from lying will naturally have a good reputation. Those who avoid alcohol and intoxicants will naturally be healthy.
From the perspective of benefiting oneself, upholding the Five Precepts is like sowing seeds in a field of merit; one is naturally benefitted even without prayer, thus enjoying endless merit and wholesome effects. In the context of benefiting others, upholding the Five Precepts is the cure that purifies people’s minds. The more people uphold the precepts, the more benefits they will bring. If everyone in a nation upholds the Five Precepts, then the nation will certainly be a harmonious, joyous, free, and democratic land.
