..续本文上一页 eight noble beings who form the Sangha of the refuge.

　　We turn now to the third subject of the knowledge implied in taking refuge, i.e., to the ultimate nature of the threefold refuge.

　　We have seen that the refuge becomes attainable and even perceptible only by way of the living roots, by the actual foundations it has within the average mind. Like the lotus, it arises within the waters of worldly existence; there it develops and from there it takes its nourishment. But what is still immersed in the ocean of worldliness and suffering cannot be the ultimate refuge, the place of safety and bliss. It must not only assuage, but finally transcend, the world of danger, fear and ill, like the lotus that rises above the surface of the water and remains unsullied by it. Therefore the consummate refuge meant in the traditional formula is of supramundane nature — lokuttara i.e., world-transcending.

　　Consequently, the first refuge is not the recluse Gotama, but the Buddha as the personification of world-transcending enlightenment (bodhi). In the Vimamsaka Sutta it is said of the Noble Disciple: "He believes in the Enlightenment of the Exalted One."

　　The Dhamma of the second refuge is not the faint, fragmentary, or even distorted picture of the Doctrine as mirrored in the mind of an unliberated worldling (puthujjana). It is the supramundane Eightfold Path and its consummation in Nibbana. The commentator underlines the supramundane nature of the second refuge by saying that the Dhamma, as an object of learning (pariyattidhamma), is only in so far included in the refuge as it arises in the Holy Disciple together with the fruition of stream-entry, etc.; i.e., only in so far as it is a formulation of that consummate knowledge acquired on the four stages of sanctity.

　　The Sangha of the third refuge is not the all-inclusive congregation of monks, having all the weaknesses of its single members and sharing in the shortcomings attaching to any human institution. It is rather the fraternity of holy disciples, not necessarily monks, who are united by the invisible tie of common attainment to the four stages of sanctity. In other words, it is likewise of supramundane nature. It is the assurance of possible progress to the world-transcending heights of a mind made holy and pure.

　　By this threefold knowledge, about the need, existence, and nature of the refuge, the Going to that refuge becomes a conscious act of understanding.

　　This knowledge and understanding forms the firm basis of the third, the emotional, aspect of taking refuge, having, as it were, three facets: confidence, devotion, and love. The knowledge of the existence of a refuge provides the basis for a firm and justified confidence, for the calmness of inner assurance, and the strength of conviction. The knowledge of the need for a refuge instills unswerving devotion to it; and the understanding of its sublime nature fills the heart with love towards the highest that can be conceived. Confidence is the firmness in faith; devotion is the patient endurance in loyal service and effort; and love adds the element of ardor, warmth, and joy. In the sense of these three constituents, the going for refuge is also a conscious act of wise faith.

　　We may now define the going for refuge as a conscious act of will directed towards liberation, based upon knowledge and inspired by faith; or briefly: a conscious act of determination, understanding, and devotion.

　　These three aspects of taking refuge have their counterparts in the volitional, rational, and emotional sides of the human mind. Therefore, for a harmonious development of character, the cultivation of all three is required.

　　Will, understanding, and faith support each other in their common task; will, transformed into purposive action, frees faith f…

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