..續本文上一頁rom the barrenness and dangers of emotional self-indulgence; it prevents intellectual understanding from stopping short at mere theoretical appreciation. Will harnesses the energies of both emotion and intellect to actual application. Understanding gives direction and method to will; it provides a check to the exuberance of faith and gives to it its true contents. Faith keeps will from slackening, and is the vitalizing and purposive factor in intellectual understanding.

　　The presence of these three aspects is the distinguishing feature of true Buddhist faith (saddha). In the conception of faith as found in all other world religions, only the emotional aspect is stressed (assurance, devotion, and love). The two other aspects, will and understanding, are absent, or in an undeveloped state, being impeded by the dictates of the creed. The element of self-responsible will is supplanted by the postulate of obedience, by authoritarian guidance, and by submission to the will of a God. Understanding is replaced by dogmatic belief, demanding or implying a sacrifice of intellect.

　　Against such a one-sided emphasis on emotional faith, Buddhism moves from the very beginning of its spiritual training towards wholeness and completeness, i.e., towards a harmonious development of mental faculties. Therefore the act of going for refuge in its true sense, is accomplished only if there is connected with it at least a minimal degree of purposeful will and genuine understanding. Only in that case, faith (saddha) will have the quality of a "seed" attributed to it by the Buddha, i.e., of a seed productive of further growth. The element of will in that seed of faith will grow until maturing into the irrepressible desire for liberation (muñcitu-kamyataa-ñaña) which is one of the advanced stages of Insight (vipassana; see Visuddhimagga). The element of initial understanding in true faith will grow into penetrative wisdom that will finally transform the assurance of faith into the inner certitude conferred by realization.

　　Taking refuge by way of thoughtless recital of the formula is a degradation of that venerable ancient practice. It deprives it of its true significance and of its efficacy. "Going for refuge" should be the expression of a genuine inner urge, in the same way as, in ordinary life, one may be urged by the awareness of a great danger to seek without delay the refuge of a place of safety.

　　When taking refuge, one should always keep in mind the implications of this act, as outlined above. This will be, at the same time, a beneficial training in right mindfulness. One should always ask oneself how the presently undertaken act of going for refuge could be translated into terms of will and understanding. Seeing that the house of our life is ablaze, it will not do merely to worship the safety and freedom that beckons outside, without making an actual move to reach it. The first step in that direction of safety and freedom is taking refuge in the right way, i.e., as a conscious act of determination, understanding, and devotion.

　　In the commentarial passage translated above, a precious document of ancient Buddhist practice is preserved, showing the thoughtful and discriminating way in which the devotees of old took refuge in the Triple Gem. Four different formulas are mentioned, given in what seems to be a descending order beginning from the highest form, the complete self-surrender, and ending with the lowest, the homage by prostration.

　　It is greatly to be regretted that the information we can derive from the commentarial passage in which these formulas are embedded, is rather scanty. Many questions that come to mind are left unanswered, as for instance: Have these four formulas been used instead of the traditional one, or in a…

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