Mahabodhi Sunyata DISCOVERY COURSE
LESSON 03
The object of this course is to enter into the apparently simple practices which are used daily as part of larger practices which have been reduced to mere ritual dogma and ceremony. These are not explained as a profound teaching and, as such, actually generate a subtle virus of intellectual indifference towards the practices themselves.
THE TRIPLE JEWEL
Now that we have seen the correct way to declare your daily refuge, let's look at the part which has been developed so strongly that the Refuge we have been speaking of has been set aside. What we have been dicusing so far is the subtle but essencial INNER REFUGE which is so important and neglected. In fact, it is in many groups not even spoken of or even taught, and appears in few sadhanas.
EXTERNAL REFUGE
In the times of Buddha, almost 4,000 years ago, admission to any Order, with the object of looking to a master for guidance and teachings, was to simply declare that one was willing and dedicated to the path taught by that master. The Master would simply declare, just like Buddha, “Follow me." Then the disciple would look to the Buddha for guidance and teachings and look to others on the path for support, solidarity and as an example.
It was this idea that led to the formal phrases of taking REFUGE in BUDDHA, DHARMA and SANGHA. But Buddha declared on his death to only do so in the Dharma, as you have learned. But man is foolish and lives in a world of superstition and has little understanding that the true Buddha and Dharma is with everyone. Thus he looks for external help and has created a divine external Buddha for succour. Thus he has little to do except worship and declare that Buddha is his refuge and he believes that it is sufficient.
Looking to the teachings of Buddha and the great masters before the year 1000 of the Christian Era is a marvelous help. This body of knowledge passed on by text and verbal teachings that do not fall into rites and ceremonies are the Dharmakaya of Buddha. That body of knowlege is available, but it does require teachers who understand the Dharma profoundly through their meditational direct experiences, not through a University training or an apprenticeship which is neither complete nor rich and often steeped in the very superstition, ritual and ceremonies that Buddha warned about.
Look at the words of Ven. Dr. K. Sri Dhammananda:
“Rites and rituals are an ornamentation or a decoration to beautify a religion in order to attract the public. They provide a psychological help to some people. But one can practice religion without any rites and rituals. Certain rites and rituals that people consider as the most important aspect of their religion for their salvation are not considered as such in Buddhism. According to the Buddha, one should not cling to such practices for one's spiritual development or mental purity…
The festivals that have been incorporated with religion sometimes could pollute the purity of a religion. On the other hand, a religion without festivals can become very dull and lifeless to many people. Usually children and youths come to religion through religious festivals. To them the attraction of a religion is based on its festivals. However, to a meditator, festivals can become a nuisance.
Of course, some people will not be satisfied with religious observances only during a festival. They naturally like to have some sort of merry-making and outward show. Rites, rituals, ceremonies, processions and festivals are organised to quench that thirst for emotional satisfaction through religion. No one can say that such practices are wrong, but devotees have to organise those ceremonies in a cultured manner, without causing a nuisance to others.”
I am afraid that the Ven. Sri Dhammananda is in error. I can and do say that such practices are wrong.
Rites and ceremony with a firm and clear foundation and with clear explanations of intent and purpose and clear help from a master in using these rites ceremonies are CORRECT, but if those rites and ceremonies and dogma connevted to them are turned by human folly into objects of clinging upon the path or are without substance then I say categorically that it is an error to use them.
It is claimed by many masters that these traditional observances, though inessential, have their value in satisfying the religious emotions and needs of those who are less advanced intellectually and spiritually, and helping them gradually along the Path, but the situation becomes difficult when that support turns into a craving, which is the case in many of our temples.
But all innovations of rites and ceremonies must be compared and contrasted the original Buddha-Dharma ideals and accepted only if they are consistent and conforming to Buddha’s original teachings.
So it becomes clear that the teaching of Refuge and any external refuges requires the assistance of a learned teacher.
This leads us to the second important lesson.
Who is a valid teacher and how does one perform correctly and in a profound way the Guru Yoga without falling into the traps of rites and ceremonies?