Taking refuge in the so-called “triple jewel” is the traditional formula whereby one becomes a Buddhist: “I take refuge in the Buddha, the Dharma, and the Sangha”, generally meaning the historical Buddha, his teachings understood as a closed canon, and the community of monks and lay followers. It’s nothing new; in the early sutras, taking refuge is the expression of choice every time someone becomes convinced of the truth of the Dharma –usually, after discussing or debating with the Buddha– and affirms his intention to live according to that standard from then on. Today, it is still used both in traditionally Buddhist Asian countries and in the diverse Buddhist communities that have sprouted in the West over the last fifty years or so. It is, in theory, something one can only do freely and willingly as an adult in full possession of his/her mental powers. And yet it is obvious that things aren’t always that way in reality: in many Asian cultures Buddhism is handed down from parents to children much like traditional religions are, as part of the family heritage, and in many cases its meaning is not well understood, which totally voids its potency.Once again, there are several levels of understanding to this concept and popular usage may confuse us if we don’t look beyond the surface of things. What is this refuge, really? In Pali –the language of the older sutras– the word is sárana, which some relate to Latin terms such as salvus and serenus; unfortunately, Indo-European linguistics does not support these enticing etymologies but rather relates sárana to the idea of hiding. It would thus seem as if this refuge were a hiding place, an escape, as the Buddha himself seems to imply when discussing the concept:
“Driven by fear, men take refuge in several places –in hills, jungles, forests, trees and sanctuaries.”
An interpretation, however, he only offers so as to immediately belie it:
“These are truly not a safe refuge; these are not the supreme refuge; it is not by resorting to such refuges that one is liberated from all suffering.”
Of course; how could it be otherwise? Escaping is never a safe refuge for something we bear inside –in this case, suffering; no matter where we go, it will always go with us unless we make a resolute effort to rid ourselves of it. If we keep on reading the Buddha’s words, we realize this notion of refuge as an escape simply has to be discarded:
“He who has taken refuge in the Buddha, the Dharma, and the Sangha penetrates with transcendental wisdom the Four Noble Truths –suffering, the origin of suffering, the cessation of suffering, and the Noble Eightfold Path leading to the cessation of suffering. This is indeed the safe refuge, this is the supreme refuge. By turning to this refuge, one is liberated from all suffering.”
What is the main idea here? It’s certainly not to run off in search of protection, but rather “to penetrate with transcendental wisdom the Four Noble Truths”; there is a world of difference between both. The Buddhist refuge isn’t therefore a place to take cover; contrary to what its name seems to suggest, it’s not a cubbyhole where we can escape the world and its problems like we take shelter from the rain. It’s rather a state of mind where one realizes there is no rain or calamity that can harm him/her. True, one may still prefer not to get wet, but any apprehension, anxiety or displeasure –i.e., any shade of mental suffering– will be absent from the experience. Why? Not because the Buddha, Dharma, and Sangha magically extend their protection over us in recompense for our gullibility, but on account of an inner change that takes place to the extent that we have penetrated the Dharma’s foundations with transcendental wisdom –an undertaking which, if properly done, is never ever an easy way out.
That’s why the true refuge is not a passive act or something that’s good once and for all; nor is it a place to seek asylum or the herd’s comforting warmth; it’s more like a constant reference point against which to measure all our attitudes, intentions, and actions -like a lodestar or like the standard A note orchestras adjust to before every concert for all their instruments to play in tune. Whichever image you find most inspiring, it is a yardstick to be consulted repeatedly, not a wonder-pill that will secure our salvation in exchange for uttering aloud some words whose meaning eludes us.
But there’s still more, because in true Buddhism one doesn’t seek an external refuge, but rather learns to become his/her own refuge. The Buddha himself made that clear:
“Therefore, Ananda, be islands unto yourselves, refuges unto yourselves, betaking yourselves to no external refuge (...) Dwell on the Dharma as if it were your island, with the Dharma as refuge, without looking for any other refuge”.
If that is so –and the Buddha’s words on the matter seem unequivocal– any Buddhist master who interprets refuge as usual, i.e., as taken in the historical Buddha, the Dharma as his teaching, and the Buddhist community, should also explain why the Buddha discarded all refuges except that in the Dharma and reconcile the master’s advice with the traditional formula.
To my mind, there is only one possible explanation: insofar as each apparent individual bears within, as it were a genetic code of correct behavior, the Dharma that is the natural law of all things in harmony and balance; knowing that, as part of that Dharma, every human being has hidden beneath his/her everyday masks a true nature that is the very same Buddha in whom we take refuge; and with full awareness moreover that all human beings (and not just the monks and laypersons who declare themselves Buddhists) have the same Buddha and the same Dharma within and are thus united in a natural Sangha.
Do you see the difference? The Buddhist refuge is not a place where some celestial being manifests to offer you protection against all pain and suffering, or where you go to confess and be forgiven. The Dharma is something you already have within, and taking refuge means opening the door to enter it. This is the real refuge in the Dharma. It is your natural heritage. It is your home. And it is open to all who care to make the journey laid out in the Buddha’s teachings and exemplified in his life.
