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Library: Member EssaysThe Meditation Manual of the Dharma FellowshipPart I: Preparing the Ground for MeditationA Brief Introduction Five hundred and thirty-three years prior to the birth of Christ, the great Indian sage named Siddhartha Gautama Sakyamuni, today known worldwide as "the Buddha," set forth a sublime doctrine consisting of a threefold spiritual training: namely, virtuous behaviour (sila), meditation practice (samadhi), and the acquisition of inner wisdom (prajna). In its twenty-five century history, Buddhism gradually spread throughout the world, bearing the light of love and compassion, always demonstrating itself to be a humanistic faith, never propagated by forced conversion or the sword, the antithesis of fundamental dogmatism and fanaticism. Rational as it is intended to be, Buddhism is however much more than an intellectual philosophy. Buddhism is a spiritual system that posits a means of salvation (i.e., personal Enlightenment) with the ultimate aim of making the world a better place for all sentient beings. To study Buddha-dharma is therefore to embark upon a practical course of self-discovery and a rigorous, intensely private exercise in spiritual Awakening.
Going for Refuge and Practicing Virtuous Conduct In Buddhist tradition, when someone begins to take instruction in meditation, our custom is that they formally "Go for Refuge" and accept what is called the "Five Precepts." The meaning of this act becomes more profound as one proceeds along the Spiritual Path. Simply put, to take Refuge is to turn decisively away from seeking fulfillment in temporal worldly goals and instead aim for spiritual awakening. Going for Refuge initiates a process of turning toward peace, wisdom, goodness and enlightenment, founded on a heartfelt desire to profoundly connect with the transcendental Reality that is the true source of our being. It is said that one takes refuge in the Three Jewels. These are the Buddha, the Dharma, the Sangha, and this trinity forms the threefold refuge of all Buddhists. In the relative or worldly sense:
In the absolute or transcendental sense:
To take refuge in these three jewels means to affirm them in one's own life as the guides that can assist one on the Spiritual Path. When we formally "Go for Refuge," following the method as we learned it from our teacher Namgyal Rimpoche, we do so first in the ancient Pali or Sanskrit language, and then in English. We do this both for historical reasons and also to maintain accuracy of interpretation over the centuries. Both the old Pali and the ancient Sanskrit text of "Going for Refuge" is exactly the same and as it was in the Buddha's time: Buddham saranam gacchami. It is through the simple act of reciting this formula three times in front of a recognized member of the Sangha, that one declares oneself an adherent of Buddhism. Like the foundation of a temple, Refuge is the basis upon which all other Buddhist practice is built. Taking the Five Precepts After Going for Refuge, the next step is to try to follow, as rules of training, the Five Precepts (panca-sila). These are called "rules of training" because they are presented as guidelines. They are guidelines to support the spiritual training that we wish to undertake. Their observance ensures a noble life and is considered helpful for making progress on the path to Enlightenment. These are voluntary precepts, chosen to be followed by the Buddhist practitioner. Some Buddhists choose not to take on these rules of training. We would encourage you, however, to consider doing so.
Frequently Asked Questions about Going for Refuge
Is Refuge the same in all traditions and schools of Buddhism? Yes, all traditions (Burmese, Chinese, Thai, Tibetan, Japanese Zen, etc., etc.) share the same basic Refuge. In the Mahayana tradition, however, the scope of the basic Refuge is widened, and added to by formally taking what is known as the Bodhisattva Vow, which is the pledge to work for the benefit of all beings and the betterment of the world we live in. Does Going for Refuge bind the person to any special commitments? Yes, taking Refuge implies a commitment to the Spiritual Path. The main commitment, therefore, is to maintain one's faith and confidence in the Three Jewels. To help one do this, there are two particular sets of rules. The first three rules are prohibitions:
The next three rules contain positive instruction:
These are guidelines for showing respect for that which you hold dear, rather than any kind of hard and fast system of rules. Spiritual behaviour should not be conducted superstitiously or fettered by obsessive totem and taboo. The idea is rather to instill an awareness in our self that will help foster our spiritual progress. Nor does holding a rule give one license to judge others. Adversely judging others, or oneself, does not lead to spiritual maturity. As the saying goes, "Judge not, lest ye also be judged." No, not at all. Some Buddhists choose to be vegetarian, many are not. The Buddha did not discriminate. Buddhists tend to eat according to the cuisine of the country in which they live. But it is a personal choice. Many Buddhists understand the fifth precept, which prohibits intoxication (madyapana, drunkenness) and the taking of drugs (maireya), to mean refraining from alcohol (sura) altogether. If you wish to do so, that is fine, but many interpret the precept to allow for the consumption of wine and other alcoholic beverages in proper moderation. Buddhists may eat and drink what ever they want, as they see fit. (The rule is stricter for ordained monks and nuns, who do not drink alcohol at all). The same is true for clothing, which is entirely a matter of personal preference. Does Going for Refuge commit one to a specific Lama, fellowship or school of Buddhism? No. Going for Refuge is one thing and choosing one's personal spiritual guide and tradition of Buddhist practice is quite another. The connection between oneself and the ordained preceptor who gives Refuge is considered sacred and something to be grateful for, but this connection does not commit one to accept that individual as one's personal Lama (guru) or Spiritual Leader. Nor does Going for Refuge in one Buddhist tradition oblige one to continue in that tradition. You may, as you mature and learn more about the different schools of Buddhism, later decide to switch to another tradition, or even move between them. The diversity of Buddhism in its many different schools and sects are like the wondrous prismatic rays of a single universal pure light, seen as it were through the many facets of the beautiful diamond of Dharma. We should learn to appreciate the whole display. Does Going for Refuge mean that I must renounce my own religious traditions? No. Buddhism is all-inclusive. To follow the Dharma does not preclude involvement in other spiritual traditions. Although it may not always work in practice, depending on the person in question or external pressure from the society in which the person lives, theoretically a Hindu, Moslem, Jew or Christian is quite free to follow the Buddhist Path, without any need to renounce their native faith or customs. Prayers for Meditation Going to work each day, rushing through traffic, entertaining friends on weekends, never slowing down in either action or conversation, and facing the hectic problems of earning a living and paying the bills, is in many ways the extreme opposite of a contemplative life. The difficulty is that in the West we really cannot avoid dealing with the stress of worldly activity. Although sitting in meditation may make us feel slightly better and our tension may subside for a little while, that does not really solve the problem. Very rapidly the demands of a busy life nullify all the benefits of quiet sitting. So we have to fashion a spiritual life that both fits into our worldly routine and encourages our inner unfoldment. We need to accompany our practice of meditation with a spiritual routine. We do this by reciting our Prayers of Meditation. Prayers for Meditation fall into two parts: the Preparation Prayers said prior to meditation and the Post-meditation Prayers said afterwards. Through chanting these prayers, we create the right attitude of mind. We set the scene, as it were, and we generate a wholesome, positive mental attitude necessary for good meditation practice. These prayers are powerful affirmations that support our spiritual life. At the very least we should begin meditation by reciting "Going for Refuge' and "Generating an Enlightened-mind' motivated by a desire to become Enlightened so as to be able to better the lives of all beings in the world. Likewise, we should conclude meditation practice with what is called Dedicating the Good for the benefit of others. It should be really understood that we who follow the sacred lineage of the Ka'gyu are pledged to the service of humanity. We therefore constantly pray that all benefits gained from spiritual practice, from acts of doing good, or from meditation, be not for selfish aims, but be dedicated towards the welfare and betterment of others. The Meditation Manual of the Dharma Fellowship |
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