The Types of the Three Jewels

The classifications of the Three Jewels have varied greatly throughout history, but broadly speaking, they all arise from differences between the phenomenal and the noumenal. For now, let us divide them into two main categories.

(1) From the phenomenal standpoint, there are the Continuing Three Jewels and the Transformational Three Jewels.

(2) From the noumenal standpoint, there are the Integrated Three Jewels and the Principle Three Jewels.

Before explaining the types of the Three Jewels, we should first understand their meaning: Buddha is the Awakened One—self-awakened, awakening others, and perfectly awakened. Dharma is the principle, possessing the capacity to serve as a model for understanding and to uphold one's own nature without losing it. Sangha is the harmonious assembly, dwelling in harmony in both affairs and principle.

The Continuing Three Jewels:

Any image of the Buddha—carved from jade, chiseled from stone, cast in gold, molded in bronze, sculpted from clay, carved in wood, painted in lacquer, drawn in ink, or embroidered or painted on silk or paper—is the Buddha Jewel. Any of the Tripitaka scriptures or the Buddhist writings of great masters past and present is the Dharma Jewel. Any bhikshu or bhikshuni who has shaved their head and dyed their robes is the Sangha Jewel. After the Buddha entered nirvana, Buddhism relied entirely upon this type of Three Jewels to perpetuate the wisdom-life of the Dharma, preserve the spirit of Buddhism, and spread its teachings. Hence they are called the Continuing Three Jewels.

The Transformational Three Jewels:

During the period from Shakyamuni's attainment of enlightenment in India to his entry into nirvana, Shakyamuni himself was the Buddha Jewel. The various teachings the Buddha expounded to his disciples at that time—such as the Four Noble Truths, the Noble Eightfold Path, the Twelve Links of Dependent Origination, and other principles—constituted the Dharma Jewel. The ordinary and saintly disciples who followed the Buddha in renouncing the world were the Sangha Jewel. This manifestation existed only during the time the Buddha was present in the world, and therefore it is called the Transformational Three Jewels.

The Integrated Three Jewels:

This means that within each of the Three Jewels—Buddha, Dharma, and Sangha—each possesses the merits of all Three Jewels:

The Buddha possesses the function of illuminating awareness, and is therefore the Buddha Jewel. The Buddha can teach the Dharma and is at ease with respect to it, and thus possesses the function of upholding principles, and is therefore the Dharma Jewel. The Buddha is free from the fault of disputes and conflicts, and is therefore the Sangha Jewel.

The essence of the Dharma possesses the nature capable of giving birth to all Buddhas, and is therefore the Buddha Jewel. The Dharma itself has the function of upholding principles, and is therefore the Dharma Jewel. All dharmas are equal and do not obstruct one another, and are therefore the Sangha Jewel.

The Sangha possesses the wisdom of contemplation, which is the Buddha Jewel. The Sangha possesses the function of upholding principles, which is the Dharma Jewel. The Sangha embodies harmony, which is the Sangha Jewel.

The Principle Three Jewels:

This refers to the Three Jewels inherently possessed by every sentient being. There are two aspects of this:

From the standpoint of practice and realization, ordinary beings all wander in the cycle of birth and death through "delusion, karma, and suffering." If one can turn confusion into awakening, delusion becomes prajna, karma becomes liberation, and suffering becomes the Dharma-body. Prajna is the Buddha Jewel, liberation is the Dharma Jewel, and the Dharma-body is the Sangha Jewel.

From the standpoint of the noumenal principle (suchness), the principle that observes is the Buddha Jewel, the object of observation is the Dharma Jewel, and the non-duality of principle and object is the Sangha Jewel.

In reality, although the Three Jewels are divided into four categories, there are only two natures, neither of which transcends the phenomenal and noumenal aspects. The phenomenal Three Jewels are concrete and therefore comparatively easy to understand. The noumenal Three Jewels are abstract and not so easy to comprehend. Unless one has already awakened and realized one's own nature and suchness, one will always feel a sense of strangeness toward them. Yet these are our ultimate refuge. To make it easier for readers to understand, I have transcribed the following explanation by Master Yin Shun for reference:

"When we investigate the true object of refuge, we find the real 'merits' of the Three Jewels. Historically, there have been many classifications of these; here I will briefly discuss two.

The Buddha's undefiled merits are the Buddha Jewel: according to the Shravaka teachings, these are the Five Aspects of the Dharma-body (Master Shengyan's note: precepts, concentration, wisdom, liberation, and the knowledge of liberation—these constitute the Buddha's Five Aspects of the Dharma-body); according to the Mahayana teachings, these are all undefiled merits encompassed by the supreme (Four-wisdom) bodhi. The True Dharma or nirvana is the Dharma Jewel. The undefiled merits of those still in training and those beyond training constitute the Sangha Jewel: according to the Shravaka teachings, these are the undefiled merits of the Four Pairs and Eight Classes (Master Shengyan's note: the four stages and four fruits of the Hinayana, collectively called the Four Pairs and Eight Classes); according to the Mahayana teachings, these are the bodhisattvas, encompassing the undefiled merits of shravakas and pratyekabuddhas.

As taught in the Mahayana, the utmost pure Dharma-realm (encompassing essence, marks, and function) perfectly and completely manifested is the Buddha Jewel. The partial manifestation of the pure Dharma-realm is the Sangha Jewel. The Dharma-realm that pervades the ten dharma-realms without increase or decrease, without duality or distinction (also called suchness, the real mark, and so forth) is the Dharma Jewel. The Integrated Three Jewels, the Principle Three Jewels, and the Eternal Three Jewels commonly spoken of are all merely different explanations of this one meaning."

If we read this passage without some foundation in Buddhist studies, we still will not understand it. After all, we are ordinary beings. If we can comprehend the Principle Three Jewels, that is certainly excellent. If we cannot, then having faith in the phenomenal Three Jewels alone will, at a certain stage, naturally reveal the Principle Three Jewels. This is like how, before we ourselves have traveled through space, no matter how detailed a report an astronaut gives us about the scenery of space, our understanding will always be limited and even distorted. Only by traveling through space ourselves can we comprehend it clearly and unmistakably.

Therefore, it is sufficient for us ordinary beings to have faith in the Continuing Three Jewels. However, we should understand that without the Continuing Three Jewels, the Principle Three Jewels have no way to manifest, and without the Principle Three Jewels, the Continuing Three Jewels have no foundation. The Continuing Three Jewels are the great function of the Principle Three Jewels, and the Principle Three Jewels are the entirety of the Continuing Three Jewels. Faith in Buddhism should begin with faith in the Continuing Three Jewels, and the purpose of such faith is to pursue the manifestation (realization) of the Principle Three Jewels. Today there are Buddhist lay practitioners who, without having realized the Principle Three Jewels themselves, use faith in the Principle Three Jewels alone as a reason to disrespect the Continuing Three Jewels. This is putting the cart before the horse—an action that seeks elevation but results in a fall.

What we ordinary beings can perceive is only the phenomenal Three Jewels. Among the phenomenal, the Transformational Three Jewels existed only during the Buddha's lifetime. After the Buddha's passing, only the Continuing Three Jewels remain. Yet among the Three Jewels, although the Buddha is the most honored and most precious, and the Dharma is the highest and most excellent, the Sangha holds the weightiest and most essential position. After the Buddha entered nirvana, the Buddhist temples must be maintained by the Sangha, the Buddhist scriptures must be preserved by the Sangha, Buddhist culture must be transmitted by the Sangha, and Buddhist devotees must be guided by the Sangha.

Therefore, during the Buddha's lifetime, Buddhism centered on the Buddha; after the Buddha's passing, Buddhism centers on the Sangha. Thus, in speaking of faith in Buddhism in the present age, one should take refuge in the Sangha, and in honoring the Three Jewels, one's focus should be on the Sangha. Although among monks there may indeed be a mixture of dragons and snakes, when taking refuge, one may choose to follow the worthy. Yet the mind of reverence and offering should be equal toward all. The Buddhist scriptures state that even a bhikshu who has broken the precepts is still worthy to be a teacher of gods and humans. Therefore, one should not distinguish between high and low, much less criticize them arbitrarily.

As for taking refuge in the Three Jewels, as mentioned earlier, this is the foundation for believing in and learning the Buddha's teachings. But after stepping onto the foundation and entering the Buddha's gate, one cannot cast aside the foundation. Rather, upon this foundation, one gradually ascends and gradually expands. Rising level by level and expanding layer by layer, the Threefold Refuge is the bedrock upon which this spiritual edifice is built. Therefore, there are five grades of taking refuge in the Three Jewels:

(1) The Threefold Refuge of Turning from Error—upon first entering the Buddha's gate.

(2) The Threefold Refuge of the Five Precepts—after taking faith, additionally receiving the five precepts.

(3) The Threefold Refuge of the Eight Precepts—observing the Eight Precepts of Uposatha on the six fasting days.

(4) The Threefold Refuge of the Ten Precepts—received by shramaneras (and shramanerikas).

(5) The Threefold Refuge of the Full Ordination—received by bhikshus (and bhikshunis) upon undertaking the great precepts.

This is because, whenever precepts are received, there must be the Threefold Refuge. Upon first entering the Buddha's gate, one must take the Threefold Refuge. When additionally receiving the five precepts, eight precepts, or ten precepts, one takes the Threefold Refuge in order to receive the precepts and be imbued with their essence. For the sikshamana precepts and the bhikshu and bhikshuni precepts, although the precepts are received through the karma procedure, within the ordination ceremony the Threefold Refuge is invariably performed. Additionally, for those receiving the bodhisattva precepts of the Mahayana, before the repentance and vows, one must first receive the Threefold Refuge. Therefore, although the Threefold Refuge is not itself a precept, it is the foundation of all precepts (in fact, the meaning of precepts is contained within the Threefold Refuge).

The Threefold Refuge is not only the foundation of all precepts, but also the foundation of the daily practice of Buddhists. The morning and evening liturgies in temples always include the Threefold Refuge, and all Buddhist services conclude with the Threefold Refuge as their essence. Therefore, in regions of Hinayana Buddhism, they regard the Threefold Refuge as especially important—using the chanting of the Threefold Refuge as practice, and also using the chanting of the Threefold Refuge to bestow blessings upon others.