Kie Buppôsôbô

It is said in the Zen'en Shingi: "Do you revere the Buddha, the Dharma, and the Sangha?" This is the first of the one hundred and twenty gates.

It is clearly established that what the buddhas and patriarchs have authentically transmitted, from the Western Heavens to the Eastern Lands, is precisely the reverence for the Buddha, the Dharma, and the Sangha. Without taking refuge, there is no reverence; without reverence, one cannot take refuge. The merits of this taking refuge in the Three Jewels are necessarily accomplished at the moment when the reciprocal communion of stimulation and response occurs. Even if one finds oneself in the heavens, among humans, in the hells, or among hungry spirits and animals, as soon as this communion takes place, one necessarily takes refuge.

Once one has taken refuge, it grows life after life, in every place and in every circumstance; one necessarily accumulates merits and virtues, and accomplishes anuttarā-samyak-saṃbodhi. Even if, led astray by bad friends or encountering demonic obstacles, one temporarily becomes someone whose roots of goodness are cut off, an icchantika, one will eventually reconnect with the roots of goodness, and these merits will grow. The merits of taking refuge in the Three Jewels are ultimately imperishable.

This taking refuge in the Three Jewels must be done with pure faith. Whether the Tathāgata is present in the world or has entered parinirvāṇa, one joins the hands, inclines the head, and pronounces these words with the mouth: "I, so-and-so, from this body until the body of a buddha, take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha. I take refuge in the Buddha, the Venerable One with the two accomplishments; I take refuge in the Dharma, the Venerable One that liberates from desires; I take refuge in the Sangha, the Venerable One of the assembly. I have taken refuge in the Buddha, I have taken refuge in the Dharma, I have taken refuge in the Sangha." By aiming from afar at the fruit of buddhahood, bodhi, one thus begins to deploy the practice. Therefore, even if the body and mind are born and die at each instant, the Dharma body is necessarily nourished and accomplishes bodhi.

What is called "taking refuge" is: "refuge" means to turn towards and surrender oneself; "taking" means to rely upon and submit. That is why one says "taking refuge." The aspect of refuge is comparable to that of a child returning to its father. To rely upon and submit is comparable to the people relying upon their king. These are terms of salvation. One takes refuge in the Buddha because he is the Great Master; one takes refuge in the Dharma because it is the good medicine; one takes refuge in the Sangha because it is the superior friend.

Question: Why take refuge specifically in these three? Answer: Because these three kinds are the ultimate place of refuge, they enable beings to emerge from the cycle of life and death and realize the great bodhi, that is why one takes refuge in them.

These three are merits that are absolutely inconceivable. "Buddha" is called Buddha ya in Sanskrit; in China, it is translated as "awakened one." It is the correct and perfect awakening without superior. "Dharma" is called Dharma in Sanskrit, or also Dharmo. These are variations of the Brahmanic language. In China, it is translated as "law." Although all laws, good, bad, or neutral, are called "laws," here, the law in which one takes refuge among the Three Jewels is the law that serves as the norm. "Sangha" is called Saṃgha in Sanskrit; in China, it is translated as "harmonious assembly." This is how they are named and praised.

The Three Jewels of support: Statues, stūpas, and temples are the Jewel of the Buddha. Teachings transmitted on yellow paper with red scrolls are the Jewel of the Dharma. The fact of shaving the head, dyeing one's

robes, precepts, ritual forms, are the Jewel of the Sangha.

The Three Jewels of manifestation: The Bhagavat Śākyamuni is the Jewel of the Buddha. The wheel of Dharma that he turned, the holy teachings that he propagated, are the Jewel of the Dharma. Ājñāta Kauṇḍinya and the four others are the Jewel of the Sangha.

The Three Jewels of principle: The Dharma body in five parts is named the Jewel of the Buddha. The principle of extinction, the unconditioned, is named the Jewel of the Dharma. The merits of those in training and those beyond training are named the Jewel of the Sangha.

The Three Jewels in a single essence: The great realization of the principle is named the Jewel of the Buddha. Purity, the absence of defilement, is named the Jewel of the Dharma. Harmony with the ultimate principle, without obstruction or stagnation, is named the Jewel of the Sangha.

It is in these Three Jewels that one takes refuge. If beings with little merit and virtue have not yet even heard the names of the Three Jewels, how could they take refuge in them?

The Lotus Sūtra says: "These beings with manifold faults, because of their evil actions, even after innumerable asaṃkhyeya of kalpa, do not hear the name of the Three Jewels." The Lotus Sūtra is the great causal affair of all buddhas and tathāgatas. Among all the sūtras spoken by the Great Master, the Bhagavat, the Lotus Sūtra is the great king, the great master. The other sūtras, the other teachings, are all its subjects, its attendants. What is said in the Lotus Sūtra is the truth; what is said in the other sūtras is all mixed with expedients, it is not the original intention of the Buddha.

If one took what is said in the other sūtras to compare it to the Lotus, it would be a perversion. Without receiving the power of the merits of the Lotus, there could be no other sūtras; all the other sūtras await being able to take refuge in the Lotus. It is in this Lotus Sūtra that the passage quoted now is found. Know therefore that the merits of the Three Jewels are the most venerable, the highest.

The Bhagavat says: "Men, frightened by what oppresses them, often take refuge in various mountains, gardens, groves, solitary trees, or caitya. This refuge is not superior, this refuge is not venerable; it is not by this refuge that one can be liberated from all sufferings. Those who take refuge in the Buddha, and take refuge in the Dharma and the Sangha, constantly observe with wisdom within the Four Noble Truths; they know suffering, know the origin of suffering, know that one can transcend all sufferings, know the Noble Eightfold Path and proceed toward peaceful nirvāṇa.

This refuge is the most superior, this refuge is the most venerable; it is necessarily by this refuge that one can be liberated from all sufferings." The Bhagavat clearly shows this for all beings. Do not take refuge lightly, out of fear of what oppresses you, in mountain deities, spirits, etc., or in the caitya of external paths. It is not by this refuge that one is liberated from sufferings.

In general, if one follows the erroneous teachings of external paths—the precepts of the ox, the deer, the rākṣasa, the spirit, the mute, the deaf, the dog, the rooster, the pheasant; covering the body with ashes, wearing long hair as a distinctive sign; sacrificing a sheep while first reciting incantations before killing it; serving fire for four months, feeding on wind for seven days; offering hundreds of billions of flowers to various gods so that all desires and wishes are fulfilled—if such methods could be a cause of liberation, it would not be possible. These are things that the wise do not praise, vain sufferings without good retribution.

Therefore, one must clearly examine and not take refuge

to wander lightly in erroneous voices. Even if these precepts differ, if their principle corresponds to that of solitary trees or caityas, do not take refuge in them. It is difficult to obtain a human body, it is rare to encounter the buddhadharma. It would be lamentable to spend an entire life as a familiar of spirits, or to pass through many existences in vain as an adherent of erroneous views. Hasten to take refuge in the Three Jewels of the Buddha, the Dharma, and the Sangha; not only will you be liberated from all sufferings, but you will accomplish bodhi.

The Hiyu Sūtra says: "Instructing the four continents and the six desire heavens so that all obtain the four fruits, does not equal the merits of a single person who receives the triple refuge." The four continents are the eastern, western, southern, and northern continents. Among them, the northern continent is a place where the teaching of the three vehicles does not reach. Instructing all beings of this continent so that they become arhats, that would indeed be extremely rare. But even if it were beneficial, it would not equal the merits of instructing a single person to receive the triple refuge. Similarly, in the six heavens, beings who realize the way are rare. Even if they were made to obtain the four fruits, it would not equal the numerous and profound merits of a single person receiving the triple refuge.

The Ekottarāgama Sūtra says: "There was a son of the Trāyastriṃśa gods who saw the five signs of decay appear and was to be reborn among pigs. His cry of anguish was heard by the king of the gods. The king of the gods, having heard it, summoned him and said: 'You should take refuge in the Three Jewels.' As soon as he did as taught, he escaped birth among pigs." The Buddha uttered this verse: "Those who take refuge in the Buddha do not fall into the three evil paths. Having exhausted impurities, they dwell among humans and gods, and will surely attain nirvāṇa." Having received the triple refuge, he was born into a notable family, was later able to leave household life and became an aśaikṣa.

In general, the merits of taking refuge in the Three Jewels are immeasurable, limitless, boundless. During the Bhagavat's lifetime, two billion six hundred million hungry nāgas went together to where the Buddha was and, shedding tears like rain, implored him: "We beseech you, have compassion, save us. Great compassionate Bhagavat, we remember that in a past existence, although we had left household life in the buddhadharma, we committed all sorts of evil actions. Because of these evil actions, for countless lives we have remained in the three evil paths.

And because of the remainder of our retribution, we were born among nāgas and undergo extreme sufferings." The Buddha said to the nāgas: "You must now fully receive the triple refuge and practice good with a single heart. Through this cause, in the present kalpa, you will meet the last buddha, named Rucika, and at the time of that buddha, your faults will be eliminated." At these words, all the nāgas, with a sincere heart, received the triple refuge for the rest of their lives. To save the nāgas themselves, the Buddha used no other means, no other method. He conferred upon them only the triple refuge.

Although they had received the triple refuge when they had left household life in a past existence, when, due to their karmic retribution, they had become hungry nāgas, no other means could save them. That is why he conferred upon them the triple refuge. Know therefore that the merits of the triple refuge are the most venerable, the highest, very profound and

t inconceivable. The Bhagavat himself attested to it; beings should believe and accept it. He did not have them recite the names of the various buddhas of the ten directions; he only conferred upon them the triple taking of refuge. The depth of the Buddha's intention, who could measure it? Rather than lightly reciting the name of a single buddha, beings today should quickly receive the triple taking of refuge. Do not be foolish and do not render the great merits vain.

At that time, in the assembly, there was a blind nāgī. Her mouth was festering and swarmed with all kinds of worms, resembling excrement. Her impurity was like the impurities of a woman's intimate parts. The foul odor was unbearable. Eaten away all over, pus and blood flowed. On all parts of her body, mosquitoes, horseflies, and all kinds of venomous flies constantly came to feed; the infection of her body was difficult to see and endure. The Bhagavat, with his great heart of compassion, seeing this nāgī thus blind and miserable, asked: "Sister, for what reason have you obtained this bad body?

What action did you commit in a past existence?" The nāgī replied: "Bhagavat, my present body is oppressed by all sufferings without the slightest respite. Even if I wished to speak, I could not. I remember that for thirty-six hundred million [years], for hundreds of thousands of years, I have undergone such sufferings among the evil nāgas, day and night without interruption. Ninety-one kalpas ago, in the Dharma of the buddha Vipaśyin, I was a bhikṣuṇī. I thought of things of desire more than a drunken man. Although I had left household life, I could not conform to the law.

In the monastery, I spread blankets and mattresses and repeatedly transgressed non-brahmanic conduct, satisfying my desires to experience great pleasures. Sometimes I coveted others' belongings and received many alms. For these reasons, for ninety-one kalpas, I have never been able to obtain a celestial or human body, constantly remaining in the three evil paths where I underwent burning and boiling." The Buddha asked again: "If it is so, at the end of this kalpa, where will you be reborn, sister?" The nāgī replied: "Because of my past actions, I will be reborn in another world, and at the end of this kalpa, the wind of my evil actions will bring me back here to be reborn."

After saying this, the nāgī cried out: "Great compassionate Bhagavat, I beg you, save me, save me!"

Then the Bhagavat took water in the hollow of his hand and said to the nāgī: "This water is called the medicine Chandoruchi. I will now utter a truthful word for you: in the past, to save a dove, I abandoned my body and life without the slightest doubt or regret. If this word is true, may your evil illness be entirely cured."

The Bhagavat then took water in his mouth and sprinkled it on the body of the blind nāgī; all infections and foul odors were cured. Once cured, she said: "I now ask the Buddha to confer upon me the triple taking of refuge." At that moment, the Bhagavat conferred upon the nāgī the triple taking of refuge.

This nāgī had been a bhikṣuṇī in the Dharma of the buddha Vipaśyin. Although she transgressed the precepts, one can see the permeability of Buddhism. Now, she directly encounters the buddha Śākyamuni and asks to receive the triple taking of refuge; she receives it from the Buddha: one can say that she has deeply planted roots of goodness. The merits of seeing the Buddha necessarily pass through the triple taking of refuge. We are not blind nāgas, we are not in an animal body, but if we do not see the Tathāgata, if we do not follow the Buddha to receive the triple taking of refu

Alas, seeing the Buddha is far off; we should be ashamed. The Bhagavat himself confers the triple refuge; know therefore that the merits of the triple refuge are very profound and limitless. That the king of the gods Śakra prostrates before a jackal to receive the triple refuge—all this is due to the depth of the merits of the triple refuge.

When the Buddha resided in the Nyagrodha grove at Kapilavastu, Śākya-Maudgalyāyana came to where the Buddha was and asked: “What is called an upāsaka?” The Buddha replied: “If a good son or good daughter, with all faculties intact, receives the triple refuge, they are called an upāsaka.” Śākya-Maudgalyāyana asked: “Bhagavat, what is called a one-part upāsaka?” The Buddha said: “Maudgalyāyana, if one receives the triple refuge and a single precept, they are called a one-part upāsaka.” Becoming a disciple of the Buddha necessarily passes through the triple refuge. Whatever precept one receives, one first receives the triple refuge, and afterward the various precepts. Thus, it is through the triple refuge that one obtains the precepts.

The Dhammapada Sūtra says: “Once, a king of the gods, knowing that at his death he would be reborn among donkeys, incessantly grieved and said: ‘He who saves from sufferings and dangers is only the Bhagavat.’ He therefore went to where the Buddha was, prostrated face to the ground, and took refuge in the Buddha. Before he could rise again, he died and was reborn in the womb of a she-donkey. The she-donkey’s bridle broke, she smashed pottery at a potter’s.

The potter struck her, thus wounding the fetus, which returned to the body of the king of the gods.” The Buddha said: “At the moment of his death, he had taken refuge in the Three Jewels; his karmic debt was already exhausted.” The king of the gods, hearing this, obtained the first fruit. In general, to save from sufferings and dangers in the world, nothing equals the Bhagavat. That is why the king of the gods hastened to go to the Bhagavat. While he was prostrated face to the ground, he died and was reborn in the womb of a she-donkey. Thanks to the merits of having taken refuge in the Buddha, the she-donkey’s bridle broke and she trampled the pottery at the potter’s.

The potter struck her, the she-donkey’s body was wounded and the foal in her womb was destroyed. It immediately returned to the body of the king of the gods. Hearing the Buddha’s words, he obtained the first fruit: this is the power of the merits of taking refuge in the Three Jewels. Thus, quickly liberating oneself from the sufferings and dangers of the world and realizing unsurpassable bodhi is necessarily due to the power of taking refuge in the Three Jewels. In general, the power of the triple refuge not only brings one out of the three evil paths; it makes one return to the body of the king of the gods Śakra.

It not only obtains heavenly rewards; it makes one become a saintly srotāpanna. Truly, the ocean of merits of the Three Jewels is limitless, boundless. During the Bhagavat’s lifetime, humans and gods had this joy; now, after the Tathāgata’s parinirvāṇa, in the era of the last five hundred years, what will humans and gods do? However, the statues, relics, etc., of the Tathāgata still remain present in the world. By taking refuge in them, one also obtains merits as before.

The Adbhutadharma Sūtra says: “The Buddha said: ‘I remember that countless kalpas ago, in the great land of Vimala, in the Śītavana mountains, there was a jackal. Pursued by a lion wanting to eat it, it ran and fell into a well without being able to get out. After three days, with an open heart, half-dead, it uttered this stanza: “Alas! Today oppressed by suffering, I will lose my life in this well

"All phenomena are impermanent; I regret not having given my body to the lion. Homage, I take refuge in the buddhas of the ten directions; manifest that my mind is pure and without self." At that moment, the king of the gods Śakra, hearing the name of the Buddha, trembled, his hair stood on end, and he remembered the ancient buddhas. He thought: "I am alone and without a guide, attached to the five desires, I myself am sinking." With eighty thousand gods, he flew to the well to inquire. He then saw the jackal at the bottom of the well, clinging to the earth, unable to get out.

Śakra reflected: "A sage should be without particular methods. Although I now see the form of a jackal, this is surely a bodhisattva, not an ordinary being. What this person just said is not ordinary; I beg him to teach the essential Dharma to the gods."

Then the jackal, raising its head, replied: "You, the king of the gods, are without instruction. The master of the Dharma is below and you stand above, you show no respect in asking for the essential Dharma. The water of the Dharma, pure and clear, can save people; how can you wish to be arrogant?"

Śakra, hearing this, was greatly ashamed.

The servant gods burst into laughter, astonished: "The king of the gods has descended, but without great benefit."

Śakra then said to the gods: "Take heed, do not be frightened by this. It is I who am obtuse and whose virtues are insufficient. It is surely thanks to this that I will hear the essential Dharma."

He then lowered a precious celestial garment, retrieved the jackal, and brought it up. The gods prepared ambrosia food for him; the jackal, having eaten, regained hope of living. He had not imagined that within misfortune he would obtain such happiness. His heart full of joy, his happiness was without measure. The jackal abundantly taught the essential Dharma to Śakra and the gods."

This is called the episode where the king of the gods prostrates before an animal as master. It is clear that hearing the names of the Buddha, the Dharma, and the Sangha is difficult, as evidenced by the fact that the king of the gods took a jackal as master. Thanks to the aid of our past good roots, we now encounter the Dharma left by the Tathāgata, and day and night we hear the precious names of the Three Jewels, without regression over time. This is the essential Dharma. Māra Pāpīyas himself takes refuge in the Three Jewels to escape calamities; how much more so, how could others not accumulate merits and virtues through the merits of the Three Jewels? Who could doubt this?

In general, when the sons of the Buddha practice the way, they first venerate the Three Jewels of the ten directions, they invite the Three Jewels of the ten directions, then, before them, burn incense and scatter flowers, and only then do they practice the various actions. This is the trace of the ancient sages, the ancient ritual of the buddhas and patriarchs. If one has never performed the ritual of taking refuge in the Three Jewels, know that it is the law of external paths, or perhaps the law of the Māra demons. The law of the buddhas and patriarchs necessarily has, at the beginning, the ritual of taking refuge in the Three Jewels.

The Treasury of the True Dharma Eye, Taking Refuge in the Three Jewels, sixth fascicle.

Written during the summer retreat of the year kinoto-u of the Kenchō era [1255], copying the draft of my venerable master. I have not yet been able to copy it neatly, etc. There may be additions or deletions when it is revised. For the moment, it is not possible to follow the appropriate form. That is why the draft is like this.

Copied on the twenty-first day of the fifth month of the summer retreat of the year tsuchinoto-u of the Kōan era [1279], at the new temple Zenkōji, Nakahama, Echū province.