..續本文上一頁s salvation. Even though the refuge act is defiled by these corruptions, as long as a person regards the Triple Gem as his supreme reliance his going for refuge is intact and he remains a Buddhist follower. But though the refuge is intact, his attitude of taking refuge is defective and has to be purified. Such purification can come about if he meets a proper teacher to give him instruction and help him overcome his ignorance, doubts, and wrong views.

　　The breach of the refuge means the breaking or violation of the commitment to the threefold refuge. A breach of the refuge occurs when a person who has gone for refuge comes to regard some counterpart to the three refuges as his guiding ideal or supreme reliance. If he comes to regard another spiritual teacher as superior to the Buddha, or as possessing greater spiritual authority than the Buddha, then his going for refuge to the Buddha is broken. If he comes to regard another religious teaching as superior to the Dhamma, or resorts to some other system of practice as his means to deliverance, then his going for refuge to the Dhamma is broken. If he comes to regard some spiritual community other than the ariyan Sangha as endowed with supramundane status, or as occupying a higher spiritual level than the ariyan Sangha, then his going for refuge to the Sangha is broken. In order for the refuge-act to remain valid and intact, the Triple Gem must be recognized as the exclusive resort for ultimate deliverance: "For me there is no other refuge, the Buddha, Dhamma, and Sangha are my supreme refuge."[4]

　　Breaking the commitment to any of the three refuge-objects breaks the commitment to all of them, since the effectiveness of the refuge-act requires the recognition of the interdependence and inseparability of the three. Thus by adopting an attitude which bestows the status of a supreme reliance upon anything outside the Triple Gem, one cuts off the going for refuge and relinquishes one”s claim to be a disciple of the Buddha, Dhamma and Sangha.[5] In order to become valid once again the going for refuge must be renewed, preferably by confessing one”s lapse and then by once more going through the entire formal ceremony of taking refuge.

　　VIII. The Similes for the Refuges

　　In the traditional Indian method of exposition no account or treatment of a theme is considered complete unless it has been illustrated by similes. Therefore we conclude this explanation of going for refuge with a look at some of the classical similes for the objects of refuge. Though many beautiful similes are given in the texts, from fear of prolixity we here limit ourselves to four.

　　The first simile compares the Buddha to the sun, for his appearance in the world is like the sun rising over the horizon. His teaching of the true Dhamma is like the net of the sun”s rays spreading out over the earth, dispelling the darkness and cold of the night, giving warmth and light to all beings. The Sangha is like the beings for whom the darkness of night has been dispelled, who go about their affairs enjoying the warmth and radiance of the sun.

　　The second simile compares the Buddha to the full moon, the jewel of the night-time sky. His teaching of the Dhamma is like the moon shedding its beams of light over the world, cooling off the heat of the day. The Sangha is like the persons who go out in the night to see and enjoy the refreshing splendor of the moonlight.

　　In the third simile the Buddha is likened to a great raincloud spreading out across the countryside at a time when the land has been parched with a long summer”s heat. The teaching of the true Dhamma is like the downpour of the rain, which inundates the land giving water to the plants and vegetation. The Sangha is like the plants — the trees, shrubs, bushes, and grass — whi…

《Going for Refuge & Taking the Precepts》全文未完，請進入下頁繼續閱讀…