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(Redirected from Triple Gem)
The 'Three Jewels', also called the 'Three Treasures', the 'Three Refuges', or the 'Triple Gem', are the three things that Buddhists give themselves to, and in return look toward for guidance, in the process known as ''taking refuge''.
The Three Jewels are:
★ 'Buddha' (''The Enlightened'' or ''Awakened One''; Chn: 佛, ''Fó'', Jpn: ''Butsu'', Tib: ''sangs-rgyas'', Mong: ''burqan''), who, depending on one's interpretation, can mean the Historical Buddha, Shakyamuni, or the Buddha nature or ideal within all beings;
★ 'Dharma' (''The Teaching''; Chn: 法, ''Fǎ'', Jpn: ''Hō'', Tib: ''chos'', Mong: ''nom''), which is the Teachings of the Buddha.
★ 'Sangha' (''The Community''; Chn: 僧, ''Sēng'', Jpn: ''Sō'', Tib: ''dge-'dun'', Mong: ''quvara''ɣ), The Community of those great people who have attained Enlightenment. so that those people(Sangha) will help you to attain Enlightenment.
The 'Three Jewels', also rendered as 'Three Treasures', 'Three Refuges' or 'Triple Gem' are the three things that Buddhists give themselves to, and in return look toward for guidance, in the process known as ''taking refuge''.
Taking refuge in the Three Jewels is central to Buddhist lay and monastic ordination ceremonies, as originated by Gautama Buddha.
Taking refuge in the Triple Gem is generally considered to make one officially a Buddhist. Thus, in many Theravada Buddhist communities, the following Pali chant, the ''Vandana Ti-sarana'' is often recited by both monks and lay people:
The Mahayana Chinese/Japanese version differs only slightly from the Theravada:
The Vajrayana prayer for taking refuge.
The Triple Gem is in the centre of one of the major practices of mental "reflection" in Buddhism; the reflection on the true qualities of the Buddha, Dharma and Sangha. These qualities are called the 'Mirror of the Dharma' in the Mahaparinibbana Sutta and help the practitioner attain the true "mind like a mirror".
In the 'Apannaka Jataka' Buddha declares:
:"Disciples, nowhere between the lowest of hells below and the highest heaven above, nowhere in all the infinite worlds that stretch right and left, is there the equal, much less the superior, of a Buddha. Incalculable is the excellence which springs from obeying the Precepts and from other virtuous conduct."
:"By taking refuge in the Triple Gem, one escapes from rebirth in states of suffering. In forsaking such a refuge as this, you have certainly erred. In the past, too, men who foolishly mistook what was no refuge for a real refuge, met disaster."
The qualities of the Buddha, Dharma, and Sangha are frequently repeated in the ancient texts and are called "Mirror of the Dhamma" or "Dhamma Adassa".
★ 'The Buddha:' "The Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One."
In some traditions ''the Buddha as refuge'' is taken to refer to the historical Buddha and also 'the full development of mind', in other words, the full development of one's highest potential, i.e. recognition of mind and the completion or full development of one's inherent qualities and activities.
★ 'The Dharma:' "The Dhamma is well expounded by the Blessed One, directly visible, immediate (eternal or not subject to time), inviting one to come and see, applicable, to be personally experienced by the wise."
Refuge in the Dharma, in the Vajrayana, tradition includes reference not only to the words of the Buddha, but to the living experience of realization and teachings of fully realized practitioners. In Tibetan Buddhism, it includes both the Kangyur (the teaching of the Buddha) and the Tengyur (the commentaries by realized practioners) and in an intangible way also includes the living transmission of those masters, which can also be very inspiring.
★ 'The Sangha:' "The Sangha of the Blessed One's disciples is practising the good way, practising the straight way, practising the true way, practising the proper way; that is, the four pairs of persons, the eight types of individuals - This Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world."
In the Vajrayana, a more liberal definition of Sangha can include all practitioners who are actively using the Buddha's teachings to benefit themselves and/or others. It can be more strictly defined as the 'Realized Sangha' or 'Arya-Sangha', in other words, practitioners and historical students of the Buddha who have fully realized the nature of their mind, also known as realized Boddhisatvas; and 'Ordinary Sangha', which can loosely mean practitioners and students of the Buddha who are using the same methods and working towards the same goal.
In Vajrayana traditions, a second formulation of refuge called the Three Roots is added to the three jewels. They are
★ the Guru, considered the "Root of Blessing"
★ the Ishtadevata, which is the "Root of Methods"
★ Dakini or Dharmapalas, considered the "Root of Protection"
These are seen as forms of the Body (Sangha), Speech (Dharma) and Mind (Buddha) of the Buddha. Of these, the guru has the most prominent place in the Vajrayana, as without his personal assitance and guidance, a practitioner cannot achieve proper spiritual progress.
The three gems are so called because of their treasured value to Buddhists as well as their indestructible and unchanging nature.
The ''Three Gems'' when used in the process of taking refuge, become the ''Three Refuges''. In this form, the metaphors occur very frequently in the ancient Buddhist Texts, and here the Sangha is used more broadly to refer to either the Sangha of Bhikkhus, or the Sangha of Bhikkhunis.
"I go to Master Gotama for refuge and to the Dhamma, and to the Sangha of Bhikkhus." The Middle Length Discourses of the Buddha: A New Translation of the Majjhima Nikaya, Bhikkhu Nanamoli, , , , 1995,
Buddha's mind in his earth body or sambhogakaya is frequently associated with the greatest gem of all, the 'diamond', the hardest natural substance. In the Anguttara Nikaya(3:25), Buddha talks about the 'diamond mind' which can cut through all delusion.
The expression ''Three Gems'' are found in the earliest Buddhist literature of the Pali Canon, besides other works there is one sutta in the Sutta-nipata, called the 'Ratana-sutta' which contains a series of verses on the Jewels in the Buddha, Dharma, and Sangha.
In the ''Ratana-sutta'', all the qualities of the Sangha mentioned are attributes of the Buddha's enlightened disciples:
★ One who is irascible and very irritable, displaying anger, hatred and sulkiness; such a one is said to be a person with a 'mind like an open sore.'
★ One who understands the Four Noble Truths correctly is said to have a 'mind like a flash of lightning'.
★ One who has destroyed the mind-intoxicating defilements and realized the liberation of mind and the liberation by knowledge is said to have a 'mind like a diamond'
When Buddhism was introduced into China, ''ratnatraya'' was translated as ''sanbao'' (), a word that first occurs in the ''Tao Te Ching''.
In his analysis of the ''Tao Te Ching'', Victor H. Mair notes that the jewel metaphor was already widely used in Indian religious metaphor before the ''Tao Te Ching'' was written. The notion of Three Jewels used by both Buddhist and Jain literature.
For the Jains, the Three Jewels signified
★ ''samyag-darśana'' (correct perception or insight)
★ ''samyag-jñāna'' (correct knowledge)
★ ''samyag-cāritra'' (correct conduct).
The ''Three Jewels'' are also symbolized by the '''triratna''', composed of (from bottom to top):
:
★ A lotus flower within a circle.
:
★ A diamond rod, or vajra.
:
★ A Gankyil.
:
★ A trident, or trisula, with three branches, representing the threefold jewels of Buddhism: Buddha, the Dharma and the Sangha.
On representations of the footprint of the Buddha, the Triratna is usually also surmounted by the Dharma wheel.
The Triratna can be found on frieze sculptures at Sanchi as the symbol crowning a flag standard (2nd century BCE), as a symbol of the Buddha installed on the Buddha's throne (2nd century BCE), as the crowning decorative symbol on the later gates at the stupa in Sanchi (2nd century CE), or, very often on the Buddha footprint (starting from the 1st century CE).
The Triratna is also on the 1st century BCE coins of the Kingdom of Kuninda in northern Punjab, surmounting depictions of stupas, on some the coins of the Indo-Parthian king Abdagases, or the coins of some of the Kushan kings such as Vima Kadphises.
The triratna can be further reinforced by being surmounted with three dharma wheels (one for each of the three jewels of Buddhism: the Buddha, the Dharma and the Sangha).
The triratna symbol is also called ''nandipada'', or "bull's hoof", by Hindus.
★ Basic Points Unifying the Theravada and the Mahayana
★ Triratna on the footprints of the Buddha
★ Digital Dictionary of Buddhism (log in with userID "guest")
★ Buddhapada and Triratna
★ Another triratna on Buddha's footprint.
★ Chanting of Pali text by Ven. Indaratana Maha Thera
★ Online chanting service of famous Pali texts
# '''Refuge : An Introduction to the Buddha, Dhamma, & Sangha.''' Thanissaro Bhikkhu : Third edition, revised, 2001
Symbol of the triratna, as seen in the Sanchi stupa, 1st century BCE.
The 'Three Jewels', also called the 'Three Treasures', the 'Three Refuges', or the 'Triple Gem', are the three things that Buddhists give themselves to, and in return look toward for guidance, in the process known as ''taking refuge''.
The Three Jewels are:
★ 'Buddha' (''The Enlightened'' or ''Awakened One''; Chn: 佛, ''Fó'', Jpn: ''Butsu'', Tib: ''sangs-rgyas'', Mong: ''burqan''), who, depending on one's interpretation, can mean the Historical Buddha, Shakyamuni, or the Buddha nature or ideal within all beings;
★ 'Dharma' (''The Teaching''; Chn: 法, ''Fǎ'', Jpn: ''Hō'', Tib: ''chos'', Mong: ''nom''), which is the Teachings of the Buddha.
★ 'Sangha' (''The Community''; Chn: 僧, ''Sēng'', Jpn: ''Sō'', Tib: ''dge-'dun'', Mong: ''quvara''ɣ), The Community of those great people who have attained Enlightenment. so that those people(Sangha) will help you to attain Enlightenment.
Refuge Formula
The 'Three Jewels', also rendered as 'Three Treasures', 'Three Refuges' or 'Triple Gem' are the three things that Buddhists give themselves to, and in return look toward for guidance, in the process known as ''taking refuge''.
Taking refuge in the Three Jewels is central to Buddhist lay and monastic ordination ceremonies, as originated by Gautama Buddha.
Taking refuge in the Triple Gem is generally considered to make one officially a Buddhist. Thus, in many Theravada Buddhist communities, the following Pali chant, the ''Vandana Ti-sarana'' is often recited by both monks and lay people:
|
The Mahayana Chinese/Japanese version differs only slightly from the Theravada:
|
The Vajrayana prayer for taking refuge.
|
Importance of the Triple Gem
The Triple Gem is in the centre of one of the major practices of mental "reflection" in Buddhism; the reflection on the true qualities of the Buddha, Dharma and Sangha. These qualities are called the 'Mirror of the Dharma' in the Mahaparinibbana Sutta and help the practitioner attain the true "mind like a mirror".
In the 'Apannaka Jataka' Buddha declares:
:"Disciples, nowhere between the lowest of hells below and the highest heaven above, nowhere in all the infinite worlds that stretch right and left, is there the equal, much less the superior, of a Buddha. Incalculable is the excellence which springs from obeying the Precepts and from other virtuous conduct."
:"By taking refuge in the Triple Gem, one escapes from rebirth in states of suffering. In forsaking such a refuge as this, you have certainly erred. In the past, too, men who foolishly mistook what was no refuge for a real refuge, met disaster."
The 'Triratna' or "Three Jewels" symbol, on a Buddha footprint (bottom symbol, the top symbol being a dharmachakra). 1st century CE, Gandhara.
Discussions of The Three Jewels
The qualities of the Buddha, Dharma, and Sangha are frequently repeated in the ancient texts and are called "Mirror of the Dhamma" or "Dhamma Adassa".
★ 'The Buddha:' "The Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One."
In some traditions ''the Buddha as refuge'' is taken to refer to the historical Buddha and also 'the full development of mind', in other words, the full development of one's highest potential, i.e. recognition of mind and the completion or full development of one's inherent qualities and activities.
★ 'The Dharma:' "The Dhamma is well expounded by the Blessed One, directly visible, immediate (eternal or not subject to time), inviting one to come and see, applicable, to be personally experienced by the wise."
Refuge in the Dharma, in the Vajrayana, tradition includes reference not only to the words of the Buddha, but to the living experience of realization and teachings of fully realized practitioners. In Tibetan Buddhism, it includes both the Kangyur (the teaching of the Buddha) and the Tengyur (the commentaries by realized practioners) and in an intangible way also includes the living transmission of those masters, which can also be very inspiring.
★ 'The Sangha:' "The Sangha of the Blessed One's disciples is practising the good way, practising the straight way, practising the true way, practising the proper way; that is, the four pairs of persons, the eight types of individuals - This Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world."
In the Vajrayana, a more liberal definition of Sangha can include all practitioners who are actively using the Buddha's teachings to benefit themselves and/or others. It can be more strictly defined as the 'Realized Sangha' or 'Arya-Sangha', in other words, practitioners and historical students of the Buddha who have fully realized the nature of their mind, also known as realized Boddhisatvas; and 'Ordinary Sangha', which can loosely mean practitioners and students of the Buddha who are using the same methods and working towards the same goal.
The Three Jewels and The Three Roots
In Vajrayana traditions, a second formulation of refuge called the Three Roots is added to the three jewels. They are
★ the Guru, considered the "Root of Blessing"
★ the Ishtadevata, which is the "Root of Methods"
★ Dakini or Dharmapalas, considered the "Root of Protection"
These are seen as forms of the Body (Sangha), Speech (Dharma) and Mind (Buddha) of the Buddha. Of these, the guru has the most prominent place in the Vajrayana, as without his personal assitance and guidance, a practitioner cannot achieve proper spiritual progress.
History of the Triple Gem Metaphor
The three gems are so called because of their treasured value to Buddhists as well as their indestructible and unchanging nature.
The ''Three Gems'' when used in the process of taking refuge, become the ''Three Refuges''. In this form, the metaphors occur very frequently in the ancient Buddhist Texts, and here the Sangha is used more broadly to refer to either the Sangha of Bhikkhus, or the Sangha of Bhikkhunis.
"Diamond Mind"
Buddha's mind in his earth body or sambhogakaya is frequently associated with the greatest gem of all, the 'diamond', the hardest natural substance. In the Anguttara Nikaya(3:25), Buddha talks about the 'diamond mind' which can cut through all delusion.
"Gems" in the Ratana-sutta
The expression ''Three Gems'' are found in the earliest Buddhist literature of the Pali Canon, besides other works there is one sutta in the Sutta-nipata, called the 'Ratana-sutta' which contains a series of verses on the Jewels in the Buddha, Dharma, and Sangha.
In the ''Ratana-sutta'', all the qualities of the Sangha mentioned are attributes of the Buddha's enlightened disciples:
★ One who is irascible and very irritable, displaying anger, hatred and sulkiness; such a one is said to be a person with a 'mind like an open sore.'
★ One who understands the Four Noble Truths correctly is said to have a 'mind like a flash of lightning'.
★ One who has destroyed the mind-intoxicating defilements and realized the liberation of mind and the liberation by knowledge is said to have a 'mind like a diamond'
Shared Metaphor with Jainism and Taoism
When Buddhism was introduced into China, ''ratnatraya'' was translated as ''sanbao'' (), a word that first occurs in the ''Tao Te Ching''.
In his analysis of the ''Tao Te Ching'', Victor H. Mair notes that the jewel metaphor was already widely used in Indian religious metaphor before the ''Tao Te Ching'' was written. The notion of Three Jewels used by both Buddhist and Jain literature.
For the Jains, the Three Jewels signified
★ ''samyag-darśana'' (correct perception or insight)
★ ''samyag-jñāna'' (correct knowledge)
★ ''samyag-cāritra'' (correct conduct).
Symbolism in Art
The compound Buddhist symbols: Shrivatsa within a triratana, over a Dharmacakra wheel, on the Torana gate at Sanchi. 1st century BCE.
The ''Three Jewels'' are also symbolized by the '''triratna''', composed of (from bottom to top):
:
★ A lotus flower within a circle.
:
★ A diamond rod, or vajra.
:
★ A Gankyil.
:
★ A trident, or trisula, with three branches, representing the threefold jewels of Buddhism: Buddha, the Dharma and the Sangha.
On representations of the footprint of the Buddha, the Triratna is usually also surmounted by the Dharma wheel.
The Triratna can be found on frieze sculptures at Sanchi as the symbol crowning a flag standard (2nd century BCE), as a symbol of the Buddha installed on the Buddha's throne (2nd century BCE), as the crowning decorative symbol on the later gates at the stupa in Sanchi (2nd century CE), or, very often on the Buddha footprint (starting from the 1st century CE).
The Triratna is also on the 1st century BCE coins of the Kingdom of Kuninda in northern Punjab, surmounting depictions of stupas, on some the coins of the Indo-Parthian king Abdagases, or the coins of some of the Kushan kings such as Vima Kadphises.
The triratna can be further reinforced by being surmounted with three dharma wheels (one for each of the three jewels of Buddhism: the Buddha, the Dharma and the Sangha).
The triratna symbol is also called ''nandipada'', or "bull's hoof", by Hindus.
See also
★ Basic Points Unifying the Theravada and the Mahayana
References
"ガンダーラ美術の見方" (The art of Gandhara), Yamada Kihito, ISBN 4-89806-106-0
External links
★ Triratna on the footprints of the Buddha
★ Digital Dictionary of Buddhism (log in with userID "guest")
★ Buddhapada and Triratna
★ Another triratna on Buddha's footprint.
★ Chanting of Pali text by Ven. Indaratana Maha Thera
★ Online chanting service of famous Pali texts
Footnotes
# '''Refuge : An Introduction to the Buddha, Dhamma, & Sangha.''' Thanissaro Bhikkhu : Third edition, revised, 2001
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