KCC: Refuge Vow

Refuge Vow

Who Takes Refuge?

Refuge is based upon three qualities:

1. Renunciation This is the quality of being tired
of ordinary existence, having concern about the lack of meaning in our
life, and experiencing a deep feeling that something is missing. When
these feelings have become sufficiently strong, we are willing to
consider an alternative to the usual refuge we take in material things
and ordinary relationships with family and friends. These common
sources of refuge are not in any sense negative or bad in themselves,
but are not capable of providing ultimate peace and happiness.

2. Orientation Having recognized that our common
sources of refuge are futile, and cannot afford us the security and
peace we seek, we turn our minds to an entirely authentic alternative -
Buddha, the teachings regarding the path to the realization of Buddha,
and the inspiration of those who have already accomplished the path.
This alternative refuge can be summarized here as a clear mind,
completely pure and open heart. Since the meaning of this is
multi-layered, it is important for each person to accept whatever their
starting point is. Where we are is, in fact, the only workable
situation at hand.

3. Determination This is the active intent to
pursue this alternative to ordinary existence. It has often been said
that we need to cultivate our determination to the extent that we are
willing to hold onto it even if our life is threatened.

Frame of Reference

In the Mahayana tradition, the frame of reference has two aspects.

1. Duration of the vow In the Mahayana, the vow
embraces the totality of experience. That is, it is in force for all
experience, for all time, until enlightenment takes place. Since there
are no time boundaries, we take the vow with the intention that it will
be active in future existences.

2. Motivation behind the vow Again, in the
Mahayana, we take the vow with the intent and firm wish that whatever
results from this will benefit all beings. This motivation, called
bodhicitta, is of great importance in the Mahayana.

Sources of Refuge

The Three Jewels - Main Sources of Refuge

1. Buddha is the one who shows the way. The outer
meaning of buddha is the historical Buddha Shakyamuni. Having
accomplished complete enlightenment, we say that he "showed the way."
Without his example and teaching we would not have the opportunity to
practice the Dharma.
The inner meaning of taking refuge in the buddha means to acknowledge
and accept that our ultimate security and peace can and will be found
only in our own mind, in the empty, clear awareness that is our
primordial heritage. By clearing away the incidental stains of
confusion and the sleep of ignorance, this empty, clear mind with all
qualities of buddha nature fully developed becomes self evident. It is
the intense feeling that no external reference will be a source of
ultimate peace that drives us to take refuge in the buddha.

2. Dharma is the path. The outer meaning of dharma
is the vast collection of teachings which have come down to us through
the centuries. This includes the sutras, the tantras, the commentaries
composed by later masters, and all the texts, oral instructions,
guidelines, and sayings. These are called the instructional Dharma.

The inner meaning of dharma is something which happens when
compassion, impermanence, non-self, emptiness, and other theoretical
concepts become qualities we know experientially. They become part of
our make-up and interaction with our world of experience. So, the
instructional Dharma is mere words until actualized in our experience.

3. Sangha are the companions and guides for the
path. The Sangha is two fold. First, there is the noble Sangha. This
refers to great bodhisattvas such as Avalokiteshvara, Tara, Manjushri,
and others, figures who represent high levels of spiritual attainment
who inspire and guide us through both their symbolic example and
through visionary experience. Second, there is the Sangha of human
individuals. This refers to the actual people from whom we learn how to
practice and with whom we share our experience and derive support and
guidance. In the broadest sense, Sangha consists of all those
individuals making the same journey as ourselves. The point here is not
to create a structured community, but a companionship where we can and
do receive support and guidance from each other without becoming
dependent on others for our practice and well-being.

The Three Roots special to Vajrayana Refuge

1. The guru is the source of inspiration. The guru
is our actual human contact, whose example inspires us and in whose
presence we feel directly the effect of awakened mind. That presence
awakens something in us, a sense of being something more than simply
habitual patterning. This explicit recognition is, in a sense, the
essence of empowerment and blessing. When this is clear in us, we have
no choices but to travel the path, so the guru is the source of this
inspirational blessing. Further, refuge in the guru means not only our
own guru but the gurus of the transmission lineage, since each of them
plays a role in this awakening of our own potential.

2. The yidam is the source of attainment. The
yidams, meditational deities, are expressions of awakening mind.
Through our meditation practice, we form a close personal relationship
with them and their energy suffuses our being and experience of the
world. In effect, we become the yidam and cease to experience the world
as ordinary habituated beings. This free understanding and increased
scope of skillful action contain both the seed and fruit of attainment.

3. The protector is the source of enlightened
activity. The protectors are further expressions of awakened mind,
expressions which arise in the world around us, in our experience, and
act as reminders to be awake. This constant play of activity which
creates conditions for us to practice and averts disruptive conditions
can be very direct and dramatic or very subtle and seemingly
inconsequential. A cardinal principle is the more messages we miss, the
louder they become. This manifestation of awakened mind is often
depicted in wrathful forms to illustrate the tremendous power and
immediacy of awakened mind when it manifest directly in our world of
experience.

Three Activities to Stop

1. Taking refuge in worldly attainments This means
to abandon regarding anything other than the open clear awareness of
our own mind as a source of ultimate security or peace.

2. Harming other beings The key here is intent. It
is obviously impossible not to harm others in the course of life in the
modern world, whether it is driving and watching bugs smash on our
windshield or getting a contract or job which someone else was trying
for. The essential point is that we don't harm people or beings
intentionally as much as possible. Where it is clearly necessary for
health, nutritional or other reasons, we do what we have to with full
knowledge and full acceptance of responsibility. Shuffling off
extermination of cockroaches onto someone else, for example, in no way
reduces our involvement.

3. Associating with non-spiritual people The
essence of this point is to recognize that in having taken refuge, our
basic orientation in life is different. That is, we are internally
committed to the cultivation of awareness or buddha nature, and thus
our goals and purpose are significantly different from someone who
feels, for example, that money is everything. Thus, while we may do
business, have friendships, etc. with many people holding such ideas,
we don't allow their perspective to influence what is at the heart of
our own life.

Three Activities to Develop

1. Honoring of buddha Develop an attitude such that
all depictions of buddha instantly remind us of what is truly
meaningful. Thus, it is appropriate to honor and treat them with
respect.

2. Confidence in the Dharma In the deepest sense this means to bring the understanding of the Dharma into oneself.

3. Respect and support for the sangha The first
point here is to honor, respect, and support those who have taken
monastic ordination regardless of their actual ability or character.
The monastic sangha has been the base of the teaching through the
centuries and will continue to play an important role. The second point
is to honor, respect, and support those from whom we receive guidance
and instruction. As Gampopa said, 'the human teacher is the most
important one since we initially have no contact with other avenues of
guidance.'

Three General Points

1. Offerings and respect for the Three Jewels The
form this takes is a matter of personal inclination. There is definite
merit in maintaining a shrine in one's home, but, perhaps equally,
taking the time on a daily basis to reflect on refuge and the role of
the three jewels in one's life is also effective. To make actual
monetary or physical offerings and to express one's respect physically
as in bowing are important points; they prevent subtle and not so
subtle patterns of pride and attachment from remaining fixed.

2. Repetition of vow on daily basis The most
important point about refuge is not to forget that one has made this
commitment to oneself in the presence of a teacher. The vow serves as a
reminder that we have, in fact, taken our spiritual awakening as the
foundation of our life.

3. Work with a spiritual friend and follow the way of the Dharma
These are the practical steps. A key point here is that refuge be
viewed as part of the path rather than an enthusiastic response to an
initial impulse.

Written by Michael Conklin, based upon refuge notes compiled by Ken McLeod 1992

Planning to Take Refuge

Anyone who is interested in attending the refuge ceremony is
welcome. If you are taking refuge for the first time, it's helpful for
Michael to know in advance, though not absolutely necessary. In
addition, it helps him to have the spelling of your name as you would
like it to appear (sent via e-mail is best) on the certificate given at
refuge.

It's appropriate to invite friends and family to witness this ceremony.

You can call or e-mail Michael about taking refuge at (503) 890-4243, or

'); document.write(user + '@' + site + ''); // End -->

conklin@kcc.org.


This page last modified on Friday, 11-Jan-2008 11:58:08 PST