Model Answer
0 min readIntroduction
Buddhism, originating in ancient India, offers a unique philosophical and spiritual path centered around the cessation of suffering. Central to this path are the Three Jewels, or *Triratna* – the Buddha, the Dharma, and the Sangha – considered the foundations of Buddhist practice and the sources of refuge. These jewels are not merely objects of faith but represent principles embodying enlightenment, the path to enlightenment, and the community supporting that path. However, a critical question arises: how do these seemingly substantial ‘jewels’ reconcile with the core Buddhist doctrine of *Anatta* or *Nairātmyavāda*, the denial of a permanent, independent self? This essay will explore the Buddhist concept of Triratna, their internal relation, and critically examine their consistency with the concept of No-soul.
The Three Jewels (Triratna)
The *Triratna* are the core of Buddhist faith and practice. Each jewel holds a distinct yet interconnected significance:
- The Buddha: Represents the enlightened one, the historical Siddhartha Gautama who discovered the path to liberation. More broadly, it signifies the potential for enlightenment within all beings. The Buddha is not worshipped as a god, but revered as a teacher and exemplar.
- The Dharma: Encompasses the teachings of the Buddha, the universal laws governing reality, and the path to liberation from suffering. It’s not a set of commandments but a framework for understanding the nature of existence and cultivating wisdom and compassion.
- The Sangha: Refers to the community of practitioners – monks, nuns, and lay followers – who support each other on the path to enlightenment. It provides a crucial environment for learning, practice, and mutual encouragement.
Internal Relation of the Triratna
The Triratna are not isolated entities but are deeply interconnected and mutually reinforcing. This interrelation can be understood as follows:
- The Buddha discovered and taught the Dharma.
- The Dharma is practiced and preserved by the Sangha.
- The Sangha, through its practice of the Dharma, embodies the qualities of the Buddha.
This creates a cyclical relationship where each jewel supports and strengthens the others. Taking refuge in the Triratna is not a passive act of faith but an active commitment to following the path of enlightenment. The Triratna are often invoked in the ‘taking refuge’ ceremony, a foundational practice in Buddhism.
Consistency with Nairātmyavāda (No-soul) – A Critical Examination
The apparent tension between the Triratna and *Nairātmyavāda* stems from the fact that the Triratna seem to posit objects of refuge – the Buddha, the Dharma, and the Sangha – while *Nairātmyavāda* denies the existence of any permanent, independent self or substance, including any inherent existence in phenomena. This leads to several critical points:
- The Buddha: If there is no self, what is it that attains enlightenment? Buddhist philosophy resolves this by stating that enlightenment is not *attained by* a self, but is the cessation of the illusion of self. The ‘Buddha’ is not a permanent entity but a designation for one who has realized emptiness.
- The Dharma: The Dharma, as the universal law, is also considered empty of inherent existence. It is a conventional truth ( *saṃvṛti-satya*) that helps us navigate the world, but it doesn’t represent an ultimate reality. The Dharma is a tool for liberation, not a fixed doctrine.
- The Sangha: Similarly, the Sangha is a collection of individuals, each of whom is subject to impermanence and *Anatta*. The Sangha’s strength lies in its collective practice and support, not in any inherent unity or permanence.
The key to resolving this apparent contradiction lies in understanding the Buddhist concept of ‘two truths’: conventional truth (*saṃvṛti-satya*) and ultimate truth (*paramārtha-satya*). The Triratna operate within the realm of conventional truth, providing a framework for practice and a source of inspiration. However, from the perspective of ultimate truth, all phenomena, including the Triratna, are empty of inherent existence. The Triratna are ‘skillful means’ (*upāya*) – provisional teachings designed to guide beings towards liberation. They are not ultimate realities in themselves.
Furthermore, the concept of ‘dependent origination’ (*pratītyasamutpāda*) explains how phenomena arise and cease based on conditions. The Triratna are not independent entities but arise in dependence on various factors. This aligns perfectly with *Nairātmyavāda*, as it demonstrates the interconnectedness and impermanence of all things.
| Concept | Potential Tension with Nairātmyavāda | Buddhist Resolution |
|---|---|---|
| Buddha | Implies a permanent enlightened self | Enlightenment is cessation of self-illusion; Buddha is a designation |
| Dharma | Suggests fixed, inherent truths | Dharma is a conventional truth, a skillful means |
| Sangha | Implies a unified, permanent community | Sangha is a collection of impermanent individuals |
Conclusion
In conclusion, while the Triratna may initially appear inconsistent with the Buddhist doctrine of *Nairātmyavāda*, a deeper understanding reveals a harmonious relationship. The Triratna function as skillful means within the realm of conventional truth, guiding practitioners towards the realization of emptiness. They are not ultimate realities but tools for liberation, arising and ceasing in dependence on conditions. The apparent tension is resolved by recognizing the two truths and the principle of dependent origination, demonstrating that the Triratna are fully compatible with the core Buddhist teaching of No-self.
Answer Length
This is a comprehensive model answer for learning purposes and may exceed the word limit. In the exam, always adhere to the prescribed word count.