THE ISSUE OF TAKING REFUGE
There is also the issue of “taking refuge” in the practice of Buddhism. Someone has asked me, “When should I take refuge? Should I wait till I have first gained some knowledge of Buddhism?” Taking refuge may appear to be very simple, as one may go and sign up for taking refuge whenever one wants to. In fact, it is not a simple matter. Just consider the aspect of the selection of a guru. If you choose a guru with a wrathful temper, you could be beaten to death by him. [laughter] If you choose a greedy guru, all your money could be handed over to him. If you choose an ignorant and foolish guru, you would not learn any practices from him. Therefore, it is not a simple matter. Sometimes people fill out the registration cards to take refuge when urged to do so by certain masters, but they do not have any sort of understanding about the guru himself. When should one take refuge then? A person might ask, “I am a Christian, may I take refuge?” This is also a problem, as he or she might not know anything about Buddhism. Another person might say, “I have just started worshipping at temples. May I take refuge?” He has just started to become superstitious, [laughter and audience laughter] so this is also a problem. He might think, by taking refuge, he will receive money and the bestowal of fortune from me, and that all his disasters will vanish, no car accidents will happen to him, and everything will be auspicious. [laughter and audience laughter] Therefore, the appropriate time to take refuge becomes an important issue.
In whom and in what is one taking refuge? We know that one takes refuge in the Triple Jewels: Buddha (Buddha Shakyamuni), Dharma (the teachings of Buddha recorded in the Buddhist Canon), and Sangha (the holy sages and monks who represent the Buddha). In Vajrayana Buddhism, one also takes refuge in the Vajra Master who is the embodiment of the Triple Jewels. One must get to know one’s Vara Master well. Of course, when one gets to know the master well, one might want to return the refuge diploma, [laughter and audience laughter] because the Vajra Master may not necessarily turn out to be a good one. “To take refuge” or “not to take refuge” is the question.
In our school, the door is open to everyone. My principle is, as long as one engenders the thought to take refuge in me, I will take one as a student, whether one is Protestant, Catholic, or Muslim. The arising of the thought to take refuge in me indicates an affinity between oneself and me. I want to assure my students that I am a knower and an actual practitioner of the Buddhadharma. I have attained Realization through actual practice. [audience applause] Can one later leave and take refuge in somebody else? My answer is a soft “yes” [spoken in a lower voice. Laughter and audience laughter] I have laid in the open everything about me and the True Buddha Tantric Dharma for anyone who wants to take refuge to learn, to understand, to experience, to practice, to realize, and to become Enlightened. One will not go wrong in taking refuge in me! If one wants to take refuge in another guru later on, I will not object, as there are some very qualified gurus around. I cannot claim that I am the only “best teacher,” as there are also many high adepts in the world. My advice is that, before taking refuge, one should still investigate to fing out as much as one can about another guru.
I have often suggested, however, that after taking a certain guru to be one’s teacher, one should not subsequently go around slandering one’s teacher. If one decides later that one’s teacher has deficiencies in his knowledge of the Buddhadharma and that he has not attained Realization, one should still be respectful towards him, for he must have some other virtues. It is most important that one learns to appreciate the virtues and overlook the shortcomings. [audience applause] If one only focuses on the guru’s failings, one will absolutely not be able to obtain any transmission from the guru and thus not be able to succeed in one’s practice. The reason is very simple. When all one can see is the negative in one’s guru, one will lose respect for him, as well as for the teachings that he could transmit. Therefore, after entering into a guru-disciple relationship, it is necessary for one to focus only on the guru’s virtues and to learn from his indefatigable spirit, his various outstanding achievements, and his subtle skills. The Buddhadharma transmitted by one’s guru will be sufficient to nourish one for the rest of one’s life.
Therefore, you have not made a mistake in coming to take refuge in the True Buddha School. As I explained earlier, the guru here has a full understanding of the Buddhadharma, a full experience in actual practice, and a full Realization. Fullness in these three aspects are more than enough to sustain you. [audience applause] If there are other things that you want, it is your own business. [audience laughter] If you want to find another guru who is more fun and interesting, this is acceptable as it all depends on your affinity with this other guru.
However, one should take refuge in a guru who has an infinite and expansive heart, [audience applause] a limitless wisdom, an infinite stability, a limitless Enlightenment, an inexhaustible knowledge of the Dharma, and all kinds of infinite qualities. [audience applause]
When you gain a good understanding of the true Vajra Master and take refuge in him or her, you will receive the very concrete blessing of lineage transmission whereby you will naturally succeed in your practice.
Om Mani Padme Hum.
Amituofo
Lotuschef
Pure Karma
True Buddha School
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