Refuge in the Three Jewels and the Practitioner's Commitments

A certain saint practiced repentance:

“Although I have resolved to pursue the absolute Truth along the path of enlightenment, it seems that you, my mind, are merely a servant of Mara; you never intended to accompany me to liberation at all. Day and night you dream of the attachments and pleasures of samsara, identifying yourself with the body. Day and night you chatter incessantly, accepting and rejecting. Therefore, Lord Clear Light, I apologize that my mind is unwilling to proceed toward awakening.

Although I have resolved to follow the path of awakening, it seems that my body (this bag of bones) has no intention of following it at all. All it needs is comfort, food, and pleasure. Like a dull-witted animal, it loves to remain in tamas. Therefore, Lord Clear Light, I apologize that I am not yet able to bring it under control.

Although I have understood that samsara brings nothing but suffering and have firmly resolved to follow the path of liberation, my ego, like a cobra’s hood, swells again and again, seizing the slightest opportunity, and still gravitates toward the illusions of samsara. It seems that it and I are not heading in the same direction, that it is in Mara’s service; therefore, Lord Clear Light, I apologize that I am not yet able to bring it under control.

Although I have resolved to follow the path of the saints steadfastly, it seems that my tongue is a devoted servant of Mara. Time and again it chatters about this and that, distracting me from the practice of contemplation. Therefore, I apologize for this tongue’s incessant chatter and for not yet being able to tame it.”

When we follow the path of practice, we discover that the relative parts of our “self” are very different from the absolute Light, and that we are like a house inhabited by many beings. One of them wishes to proceed toward enlightenment, another has no intention of doing so at all, while a third wishes to go somewhere else. We then try to catch these beings, arrange them harmoniously in a single line, and lead them to that cherished door after all. Some obey, some resist, and some do not hear at all what they are being told. A saint is precisely one who has managed to arrange all these beings within themselves in a single line and lead them to the door of awakening.

The Practice of Mindfulness and Refuge

At all times, one should maintain great vigilance toward what is within us. It is said that one should recall the four mindful awarenesses four times a day and take Refuge in the Three Jewels at least three times a day. It is not necessary to do this formally, with words and namaste; simply remembering is enough. Of course, the highest way to take Refuge in the Three Jewels and recall the four mindful awarenesses is simply to remain in presence without distraction. When the highest samaya (the single samaya of contemplation) is fulfilled, all other samayas, commandments, and vows are also fulfilled. However, until this is the case, it is beneficial always to remind oneself. When we wake up, we should remember: “I am a monk, I practice the path of awakening. Another day has come—how will I manage to meet it? This is a test of my practice of presence and self-surrender.” The same must be done before going to sleep, so as not to lose oneself in dreams but to remember oneself as a practitioner.

Sangha Commitments

The commitments associated with the sangha and spiritual practice are listed here. Two commitments relate specifically to the sangha:

1. Do not allow yourself to be influenced by those who do not follow or who reject the teaching.

If, while traveling, you interact with people whose minds are not attuned to the Dharma, or if you interact with them in the course of service, discussing worldly matters, then at that time you should practice contemplation with particular vigilance, knowing that you are literally on the edge. That is, at this moment, you should cultivate an especially vigilant and attentive attitude. This applies particularly to those whose Dharma requires them to interact with worldly people. Worldly people should be treated with compassion. This does not mean that you should think: “These worldly people are preventing me from contemplating.” Since you are interacting with them, that is your practice. Worldly people are awakened beings, Buddhas; they are manifestations of the deity whom you should recognize in worldly people; they are the lila of the Absolute. One could say that this is Dattatreya’s lila, a test of your awareness. If you do not recognize them, they condition you; when you recognize them, they grant you darshan.

By going to the Sangha for Refuge, we undertake not to fall under the influence of those who reject the Dharma. This does not mean that we should avoid such people; we simply must not allow them to influence us spiritually. Without denying them compassion and love, we must remain vigilant and make sure that their inclinations and misguided advice do not lead us astray.

2. Regard anyone clothed in monastic robes as an actual jewel of the Sangha.

By going to the Sangha for Refuge, we undertake to recognize those who wear the robes of an ordained person as an actual jewel of the Sangha. Even if members of the Sangha who have taken monastic vows are poor, they should be treated with respect, for they observe moral discipline and engage in practice. This in itself is a very rare and precious phenomenon.

Six General Commitments

1. Go to the Three Jewels for Refuge again and again, mindful of their virtues and the distinctions between them.

The Dharma is like a ship that can carry us across the ocean of samsara, the Guru is like an experienced captain, and the Sangha is like a skilled crew. Bearing this in mind, we should go to the Three Jewels for Refuge again and again.

Following the path of Refuge does not conflict with the principle of self-liberation. Sometimes, while practicing contemplation and self-liberation, we may occasionally stray far from the right path. When the deep layers of the subconscious are laid bare and vigilance and clarity cannot keep pace with them, we should always bring ourselves down somewhat to the relative level—that is, reorient our consciousness like a compass needle that always points north—and recall the Refuge vows.

2. Through the power of compassion, continually inspire others to go for Refuge.

We should always strive to help others go for Refuge, but we must do so skillfully. Upon learning that someone is interested in the Dharma, we should help them develop the causes for going for Refuge: fear of suffering and faith in the Three Jewels. We can speak about the impermanence of this life and how our body is subject to aging and decay. We can reflect on the suffering that arises from aging, illness, and death. We should speak about everything that will happen after death, about the various kinds of birth, and about how all of them are, in essence, suffering. If we skillfully introduce these topics into our conversations, the person we are speaking with will lose their former complacency and begin to feel concern; they will want to find out what should be done. At that point, we can tell them about the Guru, the Dharma, and the Sangha, as well as how they help us. After that, we should explain how to go for Refuge. If we tactfully help someone in this way, without conceit or impatience, we will truly benefit them. There is no guarantee that the gifts we give will actually be beneficial; sometimes they may even cause certain difficulties. The best way to help others is to lead them to the Dharma.

If we are unable to provide clear explanations, then at the very least we can offer advice to those who are unhappy and help them resolve their problems through the Dharma.

At the very least, as you interact with others, you will keep your consciousness pure.

3. One must go for Refuge at least three times during the day and three times in the evening, mindful of the benefits of going for Refuge in this way.

So that we always remember the Three Jewels, we should go for Refuge once every four hours throughout the day, or at least three times during the day and three times in the evening. If we always remember the Three Jewels and constantly reflect on the benefits of going for Refuge, we will achieve results very quickly, like a businessman who never stops thinking about his plans, even while resting.

4. Every action must be performed in complete reliance on the Three Jewels. We must rely on the Three Jewels in everything we do; then our actions will be crowned with success. There is no need to seek inspiration and blessings from worldly deities; we must invariably strive to receive blessings from the Guru, the Dharma, and the Sangha by making offerings and reciting prayers.

In the absolute sense, in Laya Yoga, and especially in Anuttara Tantra, the Guru means the primordial Light of the original “I” itself. The Dharma means not only the external teaching but, in the esoteric sense, our clarity, our ability to comprehend and perceive this Light. The Sangha means the entire manifested world in pure vision, which is included in contemplation.

5. Never renounce the Three Jewels, even at the cost of one’s life, and certainly not in jest.

One should never renounce the Three Jewels, for taking Refuge is the foundation of all attainments in the Dharma.

Once, a yogi was taken prisoner, and his captor demanded of him: “Renounce your Refuge in the Three Jewels, or I will kill you.” He refused to renounce it and was killed for this. But seers, using extraordinary abilities, were able to see that he was immediately reborn in the form of a deity.”

The True Practice of Awareness

From the perspective of Laya Yoga, never renouncing the Three Jewels means never losing the essential awareness of where one should place one’s mind. It sometimes happens that we have the capacity for contemplation, but when we are subjected to greater strain, more karma, or more distractions, we begin to think: “I should probably pay attention to this karma.” And then, instead of contemplating, we become more intensely entangled in this karma. If we abandon our contemplation and become entangled in this karma, then regardless of whether it is internal or external, from the standpoint of the teaching this constitutes renouncing the Three Jewels.

A true yogi is prepared to sacrifice everything except the principle of awareness in the practice of the Dharma, while on the external level this manifests as the Three Jewels. When we are mindful, our commitments are always upheld. If such commitments are not upheld, we look within ourselves, try to recall where the deviation occurred, and correct ourselves. A true practitioner does this continuously, no matter what they are engaged in; it is as if they are balancing on the edge, constantly comparing their every word, action, behavior, and thought with the primordial mirror of the Clear Light. They are afraid to deviate from it even by a millimeter. They carry their holiness as though it were water in a crystal bowl, afraid of spilling it. They do not allow their mind to scatter outward, do not allow aimless words to escape their tongue, and do not allow aimless thoughts to wander. They walk carefully, live mindfully, watch over themselves and every inch of their path from morning until evening. Then they are like a full bowl from which nothing spills. A monk who lives like a full bowl while practicing will certainly attain liberation. At the same time, we remain mindful of the principle of the natural state.