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Sambhogakaya
There are many realms of advanced beings like the Bodhisattvas. These
Bodhisattvas have already attained certain bhumis, or levels of achievement.
There are many small and medium bhumis that come before the final bhumi,
which is complete enlightenment. Bodhisattvas who have attained these bhumis
are in very pure realms, unlike our impure human realm, or the impure realm of
insects. The realms of Bodhisattvas are very, very pure. The reason is because
their minds are like a clear mirror, and so the reflections from these pure minds
are also clear. However, these Bodhisattvas still need guides to help them reach
the full enlightenment. To help these pure beings, the Buddhas emanations
manifest in these pure forms, pure like Buddha Vajradhara. This form of very
pure emanation is called Sambhogakaya. Again, Sambhogakaya also comes
from the wishes made by the Buddhas.
Nirmanakayas and Sambhogakayas appear according to the qualities of the
sentient beings. They are inseparable from a Buddha s Dharmakaya, a Bud-
dha s wisdom, or a Buddha s complete enlightenment.
Wisdom
The three kayas can also be described in terms of the two aspects of Buddha
wisdom: vast wisdom and profound wisdom. Dharmakaya is profound wisdom
because it is wisdom that realizes itself, so nobody can judge it. Vast wisdom is
Nirmanakaya and Sambhogakaya, which are emanated. Whether you refer to
enlightenment as the two wisdoms, or the three kayas, the meaning is the same
as described.
Without profound wisdom, one cannot have vast wisdom. Profound wisdom is
the wisdom that you can achieve. However, there is no separate way to achieve
vast wisdom, because it is part of profound wisdom. Profound wisdom means a
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mind totally free from all veils of obscurations, at all three levels: gross, me-
dium and subtle. In the absence of obscuration, the mind changes into pro-
found wisdom, and that includes the vast wisdom.
If I have profound wisdom, I will no longer have dualistic concepts. I will see
your illusions as your dreams. I will recognize that all of you here, are sleeping
and dreaming. As well, my profound wisdom can understand all your dreams,
which are different individually, yet the same in one nature. It is because a
Buddha knows all the illusions of sentient beings that he can accordingly,
manifest the emanations, which is vast wisdom, to help them. Profound wis-
dom is the quality of a Buddha. And Buddha also means profound wisdom.
They are synonymous.
Refuge of the Triple Gem
To take refuge in the Buddha means by knowing the Buddha s qualities,
you take refuge in the Buddha in order to be liberated from samsara. The Bud-
dha is the ultimate refuge. We also take refuge in the Dharma and the Sangha.
The Dharma is the path to enlightenment, which is called the truth of the
path. It encompasses all the remedies that can eliminate all the obscurations of
mind. The taking of remedies is the path to enlightenment. The Dharma ex-
plains what the obscurations are so you don t take refuge in your obscurations.
Rather, you take the remedies prescribed by the Dharma to eliminate them.
The Dharma is the teachings of Buddha Shakyamuni. He taught the Dharma
to his disciples. Since then, it has been transmitted through generations in an
unbroken lineage, as it still exists in the world today. Other than through
words, the Dharma can also be transmitted through gestures and by examples.
By implementing the methods of the Dharma, you will achieve the results.
The methods are the steps that allow you to progress step by step, towards
what is called the truth of cessation. The truth of cessation does not consist of
words. It is rather an experience of mind, which is developed by means of the
Dharma. If you apply the methods successfully, then the result, which is the
truth of cessation, will develop. What you will achieve is beyond words. The
final truth of cessation is the Buddha. Everything leading up to, and including
the final truth of cessation, is the Dharma. Therefore to take refuge in the
Dharma means that until you are fully enlightened, you depend on the path of
Dharma to get you there.
The refuge in the Sangha is a temporary one. In the beginning, you rely on a
qualified teacher who represents the Buddha, and who introduces the Dharma
to you. There are two kinds of Sangha. There is the genuine Sangha, the com-
munity of realized beings who are already on the advanced level of the
Dharma path; they could be Bodhisattvas, or the Theravadin Arhats. The other
is considered a semi-Sangha. It consists of those who have renounced the
worldly life. They could be Bodhisattvas or Arhats, who are striving for libera-
tion by listening, reflecting and practising meditation. You also can take ref-
uge in them, temporarily, because they are qualified guides of the Dharma.
In the Theravada, the members of the genuine Sangha are on the path of uni-
fication, and the path of seeing. Within these two paths, the levels can be
again subdivided into three or four: small, medium, and advanced, for in-
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stance. In the Mahayana, the genuine Sangha consists only of Bodhisattvas who
are already on the advanced path, and they can be in any form. In the Theravada,
however, the genuine Sangha is always in human or heavenly form.
What are some necessary conditions of a Sangha member either in a human form
or a heavenly form? A human is defined as an individual who has the capacity to
communicate and to understand. In addition, a human Sangha member possesses
clear faculties capable of understanding and explaining in words the profound sub-
jects of the Dharma. Furthermore, he is not strongly controlled by bad karma. The
Sangha member in a heavenly form, is similarly capable, moreover, he is of much
better quality than the human form. These two are then the useful forms of lives to
achieve enlightenment. The Sangha of the Shravakayana, or the Theravada, are
always humans or heavenly beings. The Sangha of Bodhisattvas, on the other
hand, can be any life form even as tiny ants, or butterflies.
For the accumulation of merit, when you take refuge in the Sangha of Bodhi-
sattvas, you can even supplicate those Bodhisattvas who are appearing as dolphins,
for example. However, for the purpose of liberation, you take refuge in the Bodhi-
sattvas in human form because communication between you is possible.
The Buddha is the ultimate refuge whereas your refuge in the Dharma and
Sangha are temporary. I have now explained the qualities of the Buddha, Dharma
and Sangha. With this knowledge of their qualities coupled with your genuine de-
votion towards the Buddha, Dharma, and Sangha, you now take the Refuge vow.
******
I will say the words three times and you will repeat after me. You should think:
"I, (name), will now take refuge in the Buddha, Dharma, and
Sangha until I attain full enlightenment."
This is the commitment you will be making presently.
At the end of saying it three times, I will snap my fingers at which time, you will
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