พระอาจารย์อธิบายว่าพระรัตนตรัยทั้งสามเกี่ยวเนื่องเป็นหนึ่งเดียวแต่ต่างกันด้วยบทบาทหน้าที่ องค์พระปรากฏกลางดวงธรรม สังฆรัตนะสถิตกลางองค์พระ คุ้มครองดูแลกันเป็นชั้น ๆThe teacher explains that the Triple Gem are interconnected as one, differing only in role: the Buddha image dwells at the center of the sphere of Dhamma, and the Sangha-jewel dwells at the center of the Buddha image, each safeguarding and sustaining the other in layers.
A lay follower asked whether the Buddha-jewel (Buddharatana), -jewel (Dhammaratana), and Sangha-jewel (Sangharatana) are the same or different, and why it is said that "we are the Buddha image, and the Buddha image is us."
Where the Triple Gem Reside, and How They Relate
When we see the Buddha image, that is the Buddha-jewel. The Buddha image dwells within the sphere of Dhamma, and that sphere is a clear, crystal-like orb. This is why the great teacher Luang Pu taught that visualizing the Buddha image and visualizing the crystal sphere amount to the same thing — the Buddha image appears within the sphere itself, so one may focus on either.
For an ordinary person, is about the size of a chicken egg yolk, sitting at . For one of great attainment, it fills and covers the entire body. The Dhamma protects whoever practices it — the larger this "Dhamma body" grows, the more fully it shields the physical body. This is the Dhamma-jewel: the sphere of Dhamma filling the whole being. At the very center of that sphere — at the center of the Buddha image, at the center of the sphere — the Sangha-jewel resides.
Three Roles, Three Functions
Each of the Triple Gem carries a distinct function. The Sangha-jewel safeguards the Dhamma-jewel. The Dhamma-jewel safeguards the Buddha-jewel. And the Buddha-jewel acts for our benefit, for the benefit of this human body. Each person's Triple Gem belongs to that person alone. We are the caretakers of the wholesome-dhamma system: if we abide within it, we shine at the center of the Triple Gem, and the Triple Gem shines at the center of us, mutually sustaining one another.
The Buddha-jewel manifests through three qualities: the of wisdom, the virtue of , and the virtue of great compassion. So we too must cultivate , , and purity together. Since the destination is the virtue of wisdom, the path must be paved with knowing — an awareness present in every moment — which serves to give rise to purity, or to perceive the purity already present moment to moment. And since the destination is also the virtue of great compassion, the starting point must include happiness: we must first be nourished ourselves before we can extend genuine compassion to others. Wherever we still lack, unwholesome forces will seize that opening to disturb us.
A Happiness Different From Worldly Happiness
Wholesome happiness is peaceful, tranquil, secluded, free of craving, leading toward liberation and purity, ultimately toward Nibbana. This differs from worldly happiness, which arises from knowledge devoid of purity. Wholesome knowledge, by contrast, exists in order to perceive purity — it is connected with purity and capable of giving rise to purity.
The Dhamma-jewel encompasses all 84,000 units of the Buddha's teaching (Dhammakhandha), all nested within it, and the Sangha-jewel is what safeguards it. In every moment we abide within - system, merit flows continuously through us — both happiness and merit. Within the pure essence of merit lies purity and sacredness, along with refined treasures shining within, sustaining our lives to be complete, so that nothing is lacking, bringing ease and comfort.