..续本文上一页teaching we do not enter upon its practice. Even if we abstract certain elements of practice for our personal use without first taking refuge, our efforts cannot count as the actual practice of the Buddha”s teaching. They are only practices derived from the teaching, or practices in harmony with the teaching, but so long as they are not conjoined with a mental attitude of taking refuge in the Triple Gem they have not yet become the practice of the Buddha”s teaching.
To bring out the significance of going for refuge we can consider a contrast between two inpiduals. One meticulously observes the moral principles embedded in the five precepts (pañcasila). He does not formally undertake the precepts in the context of Buddhist ethical practice but spontaneously conforms to the standards of conduct they enjoin through his own innate sense of right and wrong; that is, he follows them as part of natural morality. We might further suppose that he practices meditation several hours a day, but does this not in the framework of the Dhamma but simply as a means to enjoy peace of mind here and now. We can further suppose that this person has met the Buddha”s teaching, appreciates it and respects it, but does not feel sufficiently convinced to acknowledge its truth or find himself impelled to go for refuge.
On the other hand let us suppose there is another person whose circumstances prevent perfect observance of the precepts and who cannot find leisure for practicing meditation. But though he lacks these achievements, from the depths of his heart, with full sincerity, understanding, and dedication of purpose he has gone for refuge to the Triple Gem. Comparing these two persons we can ask whose mental attitude is of greater long-term spiritual value — that of the person who without going for refuge observes the moral principles embedded in the five precepts and practices meditation several hours a day, or that of the other person who cannot accomplish these practices but has sincerely gone for refuge to the Buddha, Dhamma, and Sangha. No clear pronouncement on this case is found in the suttas and commentaries, but enough indication is given to support an intelligent guess. On this basis we would say that the mental attitude of the second person, who has gone for refuge with clear understanding and sincerity of heart, is of greater long-term spiritual value. The reason for such a judgment is as follows.
As a result of his moral and meditative practices the first inpidual will enjoy peace and happiness in his present life, and will accumulate merit which will lead to a favorable rebirth in the future. However, when that merit ripens, it will become exhausted and expend its force without leading to further spiritual development. When the fortunate rebirth resulting from the merit comes to an end, it will be followed by rebirth in some other plane, as determined by stored-up kamma, and the person will continue to revolve in the cycle of existence. His virtuous undertakings do not contribute directly to the transcending of the samsaric round.
On the other hand the person who has sincerely gone for refuge to the Triple Gem, without being capable of higher practices, still lays the foundation for spiritual progress in future lives merely by his heartfelt act of seeking refuge. Of course he has to reap the results of his kamma and cannot escape them by taking refuge, but all the same the mental act of going for refuge, if it is truly the focus of his inner life, becomes a powerful positive kamma in itself. It will function as a link tending to bring him into connection with the Buddha”s dispensation in future lives, thereby aiding his chances for further progress. And if he fails to reach deliverance within the dispensation of the present Budd…
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