Introduction to Buddhism (pt.6)
- Mui Kwok Temple
- 6 days ago
- 7 min read
Welcome back to this continuing series on the introduction to Buddhism. In the last blog, we introduced the Triple Gem or Three Jewels. Together they represent the foundation in which sentient beings take refuge in to embark on a journey of enlightenment and liberation.
In this post, we will take a deeper dive into the concept of Taking Refuge, each of the Three Jewels and the Inner Three Jewels.
In all Buddhist traditions, the ceremony of "Taking Refuge" serves as a formal vow to honor the Three Jewels: recognizing the Buddha as the ultimate teacher, embodying the Dharma (the teachings), and seeking support from the Sangha (the community). It often occurs as a natural outgrowth of learning about Buddhism and reflecting upon the meaning of the teachings, for ourselves personally and in light of the human conditions. It represents turning towards a genuine spiritual path that can be of benefit not only to ourselves but to others as well.
What is “Taking Refuge”?
The foundational quest of the Buddha was to understand the nature of suffering and, more importantly, to discover the path to its end. By Taking Refuge, a practitioner acknowledges that true peace is not found in fleeting external circumstances, but within the Triple Gem. Regardless of one's personal history or the challenges faced in life, this act affirms that the Buddha, Dharma, and Sangha provide an enduring home— where one can always return to find clarity and rest.
The Buddha
The Buddha is the awakened one who achieved enlightenment. The historical Buddha obtain enlightenment under the Bodhi tree roughly 2500 years ago in ancient India. There are ten titles or epithet that the Buddha can be recognized by. It is as follows:
Tathagata - Thus Come One
Arhat - Worthy of offerings & reverance
Anuttara Samyaksamuddha - The one who has attained complete enlightenment, truly omniscient
Vidyacarana-Samanna - perfect accordance of knowledge & conduct
Sugata-Lokavid - well departed and understanding of the world
Anuttara - unexcelled, unsurpassed one
Purusa Damya Sarathi - trainer of men
Sasta Devamanusyanam - Teacher of deity & humans
Buddha - Enlightened One
Bhagavat - The World Honored One
A Buddha possess all these qualities described in his title. In scriptures, it is common to list all the titles once then only refer to the Buddha as Buddha, Tathagata or World Honored One interchangeably.
Note: *this list is based on Chinese Mahayana tradition, the Pali list combines Buddha and Bhagavat but separates Sugata and Lokavid.
After the Buddha’s Parinirvana (passing away of a Buddha), the Buddha can be represented by his image or relics. Relics are the remains of the Buddha after his cremation, these are found in sacred sites and temples around Asia. His image can be a painting, statue or symbols. In all traditions of Buddhism practitioners prostrate or bow to the imagery of the Buddha. This can be seem as idol worshipping in other cultures but in Buddhism it is not. Because the Buddha is not physically present for reverence, we use the imagery of the Buddha to represent a living Buddha. Prostrating or bowing to the Buddha means showing our utmost respect for the greatest teacher and not a sign of higher power worship, submission or surrender.
In scriptures, the Buddha’s physical characteristics are also described as 32 major marks and 80 minor marks of a great man. The 32 major marks are described in detail in the Lakkhaṇa sutta in the Digha Nikaya. The 80 minor marks are described in many sutras and discourse, a list can be found here.
The Dharma
Dharma is a sanskrit term that does not hold a single meaning in Indian religions. Each Indian religion has a multifaceted meaning for Dharma. In Buddhism it is usually referred to as the Buddha’s teaching or true nature of reality. Depending on its usage in text, Dharma can also refer to phenomenon, ideas or concepts, particularly when studying Buddhist philosophy or Prajna school of thought.
During the Buddha’s time the Dharma is referred to his teachings and the rules and conduct that he laid out.
His teachings are specific to the time, location and audience directed to. The Buddha’s wisdom allows him to convey his teachings in a way that the audience can fully receive without doubt. Because of this there are many ways the Buddha portrayed his teachings dependent on the audience. These teachings are later verified and collected into Sutras.
The Buddha’s rules and conduct were presented in two ways. The first are the precepts or rules of living. The root principle of the precepts are the five precepts:
Abstention from killing living beings
Abstention from theft
Abstention from sexual misconduct
Abstention from speaking lies (falsehood)
Abstention from intoxication
The Five Precepts serve as a root precepts for both monastics and laypeople, offering a universal framework for ethical living. Far from being restrictive "commandments," these precepts are intentional training tools designed to refine one’s conduct and cultivate mental clarity. By committing to these ethical guidelines, a practitioner moves toward a more "righteous" or harmonious way of life—ultimately dismantling the negative patterns that cause suffering and clearing the path toward true liberation.
The Buddha did not establish a fixed code of conduct at the outset; rather, specific rules were codified only when circumstances arose that threatened the integrity of a monastic's practice. Both the Precepts and these codes of Conduct should be viewed not as rigid restraints, but as mirrors reflecting a deeper spiritual intent. To truly follow them is to seek the underlying "spirit" of the teaching. For instance, the precept against killing is more than a simple prohibition; its true purpose is to actively cultivate Compassion (Metta) and a profound reverence for all living beings.
The "Refining" Action (Precept) | The Quality Cultivated |
Refraining from harming living beings | Compassion and Loving-kindness |
Refraining from taking what is not given | Generosity and Contentment |
Refraining from sexual misconduct | Responsibility and Respect |
Refraining from false speech | Truthfulness and Trustworthiness |
Refraining from intoxicants | Mindfulness and Clarity |
*In future blogs we will discuss more in depth of each of the Precepts.
These precepts and conducts were also verified and collected into the Vinaya. The Abhidharma is the last class of Buddhist text that refers to scholastic analysis of Sutra and Vinaya. This class of text did not originate during the Buddha’s time, but soon after his passing. The main reason is that without the Buddha present to teach future students, it may be difficult to understand certain teachings and concepts in the Sutra and Vinaya. The Abhidharma are eminent student’s analysis, study and practice of the Buddha’s teaching. These texts remove the spatial, temporal and individual requirement and present only the core concepts and practice to practitioners.
Sutra, Vinaya and Abhidharma together represent the whole Dharma. Together they form the Tripitaka, Sanskrit for three baskets. The Tripitaka are the three sources of knowledge to study for Buddhist practitioners. Through the transmission of Buddhism over history, the Tripitaka is represented in three canons of Buddhist text, Pali canon, Chinese canon and the Tibetan canon. Each of the three canons consist of numerous volumes, with the Pali canon being the smallest (size of one book shelf) and the Chinese and Tibetan being various sizes (spanning one shelf to multiple bookshelves). Therefore, unlike other religions, it is hard to recommend an ultimate text to summarize the whole of Buddhism. Each text has its value and its value is dependent on if the reader can benefit from it. It is truly an adaptable religion.
Currently only the Pali canon has a full English translation, while the other two canons have single text translations and numerous groups working on full translations.
*Future blogs will dive deeper into the Chinese Buddhist canons.
The Sangha
The Sangha is the living community responsible for preserving and propagating the Buddha’s teachings. Since the time of the Buddha, the community has been understood through the Fourfold Sangha, which comprises four distinct groups:
Bhikkhus: Ordained monks.
Bhikkhunis: Ordained nuns.
Upasakas: Laymen who have taken refuge.
Upasikas: Laywomen who have taken refuge.
At a minimum, every member of the Fourfold Sangha commits to the Three Jewels and integrates the Precepts into their daily lives.
Beyond these categories, Buddhism makes a vital distinction between the Conventional Sangha and the Arya (Ideal) Sangha:
The Arya Sangha (Ideal): Refers to any individuals—monastic or lay—who have attained a high level of realization or enlightenment (the "Noble Ones").
The Conventional Sangha: Refers to the ordained community of Bhikkhus and Bhikkhunis who maintain the monastic lineage.
In a modern context, while "Sangha" can broadly describe any Buddhist community, it specifically honors the monastics who dedicate their lives to teaching and practice in monasteries worldwide.
Inner Three Jewels
While the external Three Jewels provide a formal anchor for our faith, Buddhist practice places equal emphasis on inward reflection. This "Internal Refuge" allows us to recognize that the qualities of the Buddha, Dharma, and Sangha are already present within our own consciousness.
The Inner Buddha (Enlightenment): Represents our Buddha-nature—the inherent potential for awakening that exists in every sentient being. Taking refuge here means recognizing that enlightenment is not a gift from the outside, but our own true, original nature.
The Inner Dharma (Wisdom): Represents the innate Wisdom and Truth found within us. It is the realization that the teachings are not just words in a book, but a lived reality that can be accessed through intuition, mindfulness, and direct experience.
The Inner Sangha (Purity and Harmony): Represents our fundamental Purity and Equanimity. Even amidst the chaos of daily life, our core nature remains unstained. We take refuge in this internal harmony to support our practice and to see that same purity in others.
The external Three Jewels serve as a mirror, reflecting our own hidden potential back to us. By anchoring ourselves in the physical representation of the Buddha, Dharma, and Sangha, we strengthen our belief in our Inner Three Jewels. This dual refuge provides a complete spiritual home: the external world guides us towards our internal Buddha-nature.
Summary of the duo refuge
The Jewel | Outward Representation | Inward Realization |
Buddha | The Historical Teacher | One’s own Awakened Nature |
Dharma | The Scriptures & Teachings | Intuitive Wisdom & Truth |
Sangha | The Monastic Community | Internal Purity & Harmony |
To tie it back to the life of the Buddha, when the Buddha preached his first sermon to his first five disciples, the Three Jewels were complete in our world. This small moment represents the birth of Buddhism and a true spiritual refuge that is available to all sentient beings: The Buddha, The Dharma and The Sangha.
This blog will be released in the Chinese New Year of Horse, we wish all that celebrate this holiday a successful and healthy year of the Horse. For those new to these traditions, we hope to share this joyous season with you and invite you to partake in the festivities—whether through local community events or by visiting a nearby Buddhist temple. May the spirit of the new year bring you the strength to pursue the Dharma and the swiftness to overcome all obstacles.
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