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Refuge in Buddhism
Refuge in Buddhism
Refuge in Buddhism
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Translations of
refuge
Sanskritशरण
(IAST: śaraṇa)
Palisaraṇa
Bengaliশরন
(shôrôn)
Burmeseသရဏ
(tharana)
Chinese皈依
(Pinyin: guīyī)
Indonesianperlindungan, pelindung
Japanese帰依
(Rōmaji: kie)
Khmerសរណៈ
(saranak)
Korean귀의
(RR: gwiui)
Sinhalaසරණ
(saraṇa)
Tamilசரணம்
(saranam / saran)
Tagalogsalanam
(Baybayin: ᜐᜎᜈᜋ᜔)
Thaiสรณะ, ที่พึ่ง ที่ระลึก
(RTGS: sarana, thi phueng thi raluek)
Vietnamesequy y
Glossary of Buddhism
Translations of
three jewels
Englishthree jewels, three treasures, triple gem
Sanskritत्रिरत्न, रत्नत्रय
(IAST: triratna, ratna-traya)
Palitiratana,
ratanattaya
Burmeseရတနာသုံးပါး
(jadanà θóuɴ bá)
Chinese三宝, 三寶
(Pinyin: sānbǎo)
Indonesiantriratna, tiga permata, tiga mestika
Japanese三宝
(Rōmaji: sambō, sampō)
Korean삼보
(RR: sambo)
Tibetanདཀོན་མཆོག་གསུམ,
(dkon mchog gsum)
Thaiไตรรัตน์, รัตนตรัย
(RTGS: trairat, rattanatrai)
Vietnamesetam bảo
Glossary of Buddhism
Veneration of the Three Jewels, Chorasan, Gandhara, 2nd century AD, schist – Ethnological Museum of Berlin
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In Buddhism, refuge or taking refuge refers to a religious practice which often includes a prayer or recitation performed at the beginning of the day or of a practice session. Its object is typically the Three Jewels (also known as the Triple Gem, Three Treasures, or Three Refuges, Pali: ti-ratana or ratana-ttaya; Sanskrit: tri-ratna or ratna-traya), which are the Buddha, the Dharma, and the Sangha.[1][2] Taking refuge is a form of aspiration to lead a life with the Triple Gem at its core. In early Buddhist scriptures, taking refuge is an expression of determination to follow the Buddha's path, but not a relinquishing of responsibility.[3] Refuge is common to all major schools of Buddhism.

Since the period of Early Buddhism, all Theravada and mainstream Mahayana schools only take refuge in the Triple Gem. However, the Vajrayana school includes an expanded refuge formula known as the Three Jewels and Three Roots.[4]

Overview

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A Tibetan style Triratna (triple jewel) symbol
Triratna Pendant, Uttar or Madhya Pradesh, Shunga Period, Cleveland Museum of Art
Shakyamuni Buddha and his followers, holding begging bowls, receive offerings. In the Pāli Canon, the Buddhist monk is given a significant role in promoting and upholding faith among laypeople.[5][6]

Since the period of Early Buddhism, devotees expressed their faith through the act of taking refuge, which is threefold. These are the three supports or jewels in which a Sutrayana Buddhist takes refuge:

  • The Buddha, the fully enlightened one (i.e. the figure of Sakyamuni Buddha)
  • The Dharma, the Buddhist teachings expounded by the Buddha
  • The Sangha, the monastic order of Buddhism that practices and preserves the Dharma.

In this, it centres on the authority of a Buddha as a supremely awakened being, by assenting to a role for a Buddha as a teacher of both humans and devās (heavenly beings). This often includes other Buddhas from the past, and Buddhas who have not yet arisen. Secondly, the taking of refuge honours the truth and efficacy of the Buddha's spiritual doctrine, which includes the characteristics of phenomenon (Pali: saṅkhāra) such as their impermanence (Pali: anicca), and the Noble Eightfold Path to liberation.[7][3] The taking of refuge ends with the acceptance of worthiness of the community of spiritually developed followers (the saṅgha), which is mostly defined as the monastic community, but may also include lay people and even devās provided they are nearly or completely enlightened.[8][2] Early Buddhism did not include bodhisattvas in the Three Refuges, because they were considered to still be on the path to enlightenment.[9]

Early texts describe the saṅgha as a "field of merit", because early Buddhists regard offerings to them as particularly karmically fruitful.[8] Lay devotees support and revere the saṅgha, of which they believe it will render them merit and bring them closer to enlightenment.[10] At the same time, the Buddhist monk is given a significant role in promoting and upholding faith among laypeople. Although many examples in the canon are mentioned of well-behaved monks, there are also cases of monks misbehaving. In such cases, the texts describe that the Buddha responds with great sensitivity to the perceptions of the lay community. When the Buddha sets out new rules in the monastic code to deal with the wrongdoings of his monastics, he usually states that such behavior should be curbed, because it would not "persuade non-believers" and "believers will turn away". He expects monks, nuns and novices not only to lead the spiritual life for their own benefit, but also to uphold the faith of the people. On the other hand, they are not to take the task of inspiring faith to the extent of hypocrisy or inappropriateness, for example, by taking on other professions apart from being a monastic, or by courting favours by giving items to the laypeople.[5][6]

Faith in the three jewels is an important teaching element in both Theravada and Mahayana traditions. In contrast to perceived Western notions of faith, faith in Buddhism arises from accumulated experience and reasoning. In the Kalama Sutra, the Buddha explicitly argues against simply following authority or tradition, particularly those of religions contemporary to the Buddha's time.[11] There remains value for a degree of trusting confidence and belief in Buddhism, primarily in the spiritual attainment and salvation or enlightenment. Faith in Buddhism centres on belief in the Three Jewels.

In Mahayana Buddhism

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A Mahayana illustration of 35 Buddhas

In Mahayana Buddhism, the three jewels are understood in a different sense than in Sravakayana or non-Mahayana forms of Buddhism. For example, the Buddha is usually explained through the Mahayana doctrine of the three bodies (trikaya).

According to the Mahayana treatise titled Ratnagotravibhāga (Analysis of the Jeweled Lineage), the true meaning of the triple gem is as follows:[12]

  • The Buddha is without beginning, middle and end. The Buddha is peace. The Buddha is uncompounded (asamskrta), and spontaneous (anabhoga) Dharmakaya. The Buddha is self-enlightened and self arisen wisdom (jñana), compassion and power for the benefit of others.
  • The Dharma is described as the reality which is cessation. This is described as neither existence nor non-existence. It is non-conceptual reality as well as the reality of the path which consists of luminous and stainless jñana that removes all defilement. It is also equated with the dharmakaya.
  • The Sangha refers to those beings who realize the true luminous nature of the mind and the "full extent of what is" (yavad bhavikataya) as well as the supreme qualities that make them a refuge.

According to the Tibetan Buddhist master Longchenpa:

According to the Mahayana approach, the buddha is the totality of the three kayas; the dharma encompasses scriptural transmission (contained in the sutras and tantras) and the realization of one’s self-knowing timeless awareness (including the views, states of meditative absorption, and so forth associated with stages such as those of development and completion); and the sangha is made up of bodhisattvas, masters of awareness, and other spiritually advanced beings (other than buddhas) whose nature is such that they are on the paths of learning and no more learning.[13]

Thus, for Mahayana Buddhism, the Buddha jewel includes innumerable Buddhas (like Amitabha, Vajradhara and Vairocana), not just Sakyamuni Buddha. Likewise, the Dharma jewel includes the Mahayana sutras and (for certain sects of Mahayana) may also include the Buddhist tantras, not just the Tripitaka. Finally, the Sangha jewel includes numerous beings that are not part of the monastic sangha proper, including high level bodhisattvas like Avalokiteshvara, Vajrapani, Manjushri and so on.

Gautama Buddha delivering his first sermon in the deer park at Sarnath, Varanasi with his right hand turning the Dharmachakra, resting on the Triratna symbol flanked on either side by a deer. Statue on display at the Chhatrapati Shivaji Maharaj Vastu Sangrahalaya in Mumbai.

Ultimate and partial refuges

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According to the Śrīmālā Sūtra, the Dharma and Sangha are "partial refuges," while the Buddha, possessed of limitless compassion and not being bound by time, is the supreme and ultimate refuge. The Dharma and Sangha are limited refuges in relation to the Buddha because the Dharma attains the Dharmakāya while the Sangha, being afraid, looks to the Tathāgata for refuge. Therefore, to go for refuge in the Dharma and Sangha is ultimately to go for refuge in the Tathāgata, who is thus the supreme truth of the three jewels. Furthermore, the Dharma and Sangha are not separate from the Tathāgata who is identical to the three refuges "because of the path of the One Vehicle" (Ekayāna).[14][15] Additionally, according to the Śrīmālā Sūtra, of the Four Noble Truths, the noble truth of the extinction of suffering is the one refuge, as it is permanent and separate from the conditioned. It is therefore not false or deceptive in nature. Conversely, the other three noble truths are impermanent, conditioned, and are thus false and deceptive in nature.[16]

According to the Ratnagotravibhāga, the Buddha alone is considered to be a true and permanent refuge. This is because the Dharma (as doctrine) is like a boat that is ultimately abandoned. Also, the Dharma (as realization) is made up of the truth of the path and the truth of cessation, but the former is artificial and impermanent while the latter is, according to śrāvakas, a mere absence of defilement and suffering. An absence, or nonexistence, can be neither a refuge nor non-refuge. As for the Sangha, it is possessed of fear and has many things still to be done, having not yet attained perfect enlightenment. Being with fear, the Sangha goes for refuge in the Buddha. However, that which goes for refuge in others cannot be a refuge by itself.[note 1] Therefore, the Ratnagotravibhāga considers the Dharma and Sangha to be temporary refuges, while the Buddha jewel is an eternal and lasting refuge. This is because the Buddha jewel possesses the Dharmakāya and neither arises nor disappears.[18]

In Chan Buddhism, it is taught in the Platform Sūtra that, rather than take refuge in external buddhas, one should take refuge in the buddha within oneself. In the Platform Sūtra, Huineng urges his listeners to take refuge in the three jewels of their own essential nature. According to this explanation, "Buddha" refers to awareness, "Dharma" refers to truth, and "Sangha" to purity.[19] The Platform Sūtra says:

Learned Audience, each of you should consider and examine this point for yourself, and let not your energy be misapplied. The sūtra distinctly says that we should take refuge in the Buddha within ourselves; it does not suggest that we should take refuge in other buddhas. [Moreover], if we do not take refuge in the buddha within ourselves, there is no other place for us to retreat.[20][note 2]

Three Jewels in one substance

[edit]

Mahāyāna sources may speak of the three refuges according to non-dual interpretations which do not regard them as three separate entities. For example, in the Mahāparinirvāṇa Sūtra, one reads:

Good man, now you should not distinguish among the Three Jewels as śrāvakas and ordinary people do. In the Mahāyāna, there is nothing that marks the three refuges as separate. Why do I say this? Because the dharma and the sangha exist within the buddha-nature itself. It was in order to ferry śrāvakas and ordinary people to the other shore that I separately expounded different marks for each of the three refuges.[22]

The Mahāparinirvāṇa Sūtra also emphasizes that since the Buddha "is permanently abiding and immutable," the Dharma and the Sangha are also permanent.[23] Thus, the sutra affirms that "the Three Jewels all abide permanently."[24] In Chan materials one also finds definitions according to which the three jewels are inseparable in and as mind, or heart (xin), such as when the second patriarch Huike explains, "This Heart is Buddha, this Heart is Dharma; Dharma and Buddha are not two. The jewel of the Sangha is like this too."[25] Likewise, the Tsung Ching Record of Dazhu Huihai states:

Mind is the Buddha and it is needless to use this Buddha to seek the Buddha. Mind is the Dharma and it is needless to use this Dharma to seek the Dharma. Buddha and Dharma are not separate entities and their togetherness forms the Sangha. Such is the meaning of Three Jewels in One Substance.[26][note 3]

Refuge in Vajrayana

[edit]
Main article: Three Jewels and Three Roots

In Tibetan Buddhism there are three refuge formulations, the Outer, Inner, and Secret forms of the Three Jewels. The 'Outer' form is the 'Triple Gem', (Sanskrit: triratna), the 'Inner' is the Three Roots and the 'Secret' form is the 'Three Bodies' or trikaya of a Buddha.[4]

These alternative refuge formulations are employed by those undertaking deity yoga and other tantric practices within the Tibetan Buddhist Vajrayana tradition.[4]

Recitation in Pali

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Recitation in Pali
Recitation in Pali for taking refuge
Problems playing this file? See media help.

The most used recitation in Pali:[29]

Buddhaṁ saraṇaṁ gacchāmi.
      I take refuge in the Buddha.

Dhammaṁ saraṇaṁ gacchāmi.
      I take refuge in the Dharma.

Saṅghaṁ saraṇaṁ gacchāmi.
      I take refuge in the Saṅgha.

Dutiyampi Buddhaṁ saraṇaṁ gacchāmi.
      For the second time, I take refuge in the Buddha.
Dutiyampi Dhammaṁ saraṇaṁ gacchāmi.
      For the second time, I take refuge in the Dharma.
Dutiyampi Saṅghaṁ saraṇaṁ gacchāmi.
      For the second time, I take refuge in the Saṅgha.

Tatiyampi Buddhaṁ saraṇaṁ gacchāmi.
      For the third time, I take refuge in the Buddha.
Tatiyampi Dhammaṁ saraṇaṁ gacchāmi.
      For the third time, I take refuge in the Dharma.
Tatiyampi Saṅghaṁ saraṇaṁ gacchāmi.
      For the third time, I take refuge in the Saṅgha.

Except this there are various recitations mentioned in Pali literature for taking refuge in the Three Jewels. Brett Shults proposes that Pali texts may employ the Brahmanical motif of a group of three refuges, as found in Rig Veda 9.97.47, Rig Veda 6.46.9 and Chandogya Upanishad 2.22.3-4.[30]

Precepts

[edit]
Main article: Five precepts

Lay followers often undertake five precepts in the same ceremony as they take the refuges.[31][32] Monks administer the precepts to the laypeople, which creates an additional psychological effect.[33] The five precepts are:[34]

  1. not killing;
  2. not stealing;
  3. not misusing sex;
  4. not engaging in false speech;
  5. not indulging in intoxicants.

A layperson who upholds the precepts is described in the texts as a "jewel among laymen".[35]

Triratna symbol

[edit]
Triratna symbol consisting of Trisula, Vajra, and Dharmacakra.

The Triratna (Pali: ti-ratana or ratana-ttaya; Sanskrit: tri-ratna or ratna-traya) is a Buddhist symbol, thought to visually represent the Three Jewels of Buddhism (the Buddha, the Dhamma, the Sangha).

The Triratna symbol is composed of:

On representations of the footprint of the Buddha, the Triratna is usually also surmounted by the Dhamma wheel.

The Triratna can be found on frieze sculptures at Sanchi as the symbol crowning a flag standard (2nd century BCE), as a symbol of the Buddha installed on the Buddha's throne (2nd century BCE), as the crowning decorative symbol on the later gates at the stupa in Sanchi (2nd century CE), or, very often on the Buddha footprint (starting from the 1st century CE).

The triratna can be further reinforced by being surmounted with three dharma wheels (one for each of the three jewels of Buddhism: the Buddha, the Dhamma and the Sangha).

The triratna symbol is also called nandipada, or "bull's hoof", by Hindus.

Coins

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A number of examples of the triratna symbol appear on historical coins of Buddhist kingdoms in the Indian subcontinent. For example, the triratna appears on the first century BCE coins of the Kuninda Kingdom. It also surmounts the depictions of stupas, on some the coins of Abdagases I of the Indo-Scythian of the first century CE and on the coins of the Kushan Empire, such as those coined by Vima Kadphises, also of the first century.

[edit]
  • Triratna on a Taxila coin, 185–168 BCE (detail)
    Triratna on a Taxila coin, 185–168 BCE (detail)
  • The compound Buddhist symbols: Shrivatsa within a triratana, over a Dharmacakra wheel, on the Torana gate at Sanchi. 1st century BCE
    The compound Buddhist symbols: Shrivatsa within a triratana, over a Dharmacakra wheel, on the Torana gate at Sanchi. 1st century BCE
  • The Triratna or "Three Jewels" symbol, on a Buddha footprint (bottom symbol, the top symbol being a dharmachakra). 1st century CE, Gandhara.
    The Triratna or "Three Jewels" symbol, on a Buddha footprint (bottom symbol, the top symbol being a dharmachakra). 1st century CE, Gandhara.
  • Triratna symbol on the reverse (left field) of a coin of the Indo-Scythian king Azes II (r.c. 35–12 BCE)
    Triratna symbol on the reverse (left field) of a coin of the Indo-Scythian king Azes II (r.c. 35–12 BCE)
  • 2nd century BCE coin of the Kunindas, incorporating on the reverse the Buddhist triratna symbol on top of a stupa
    2nd century BCE coin of the Kunindas, incorporating on the reverse the Buddhist triratna symbol on top of a stupa
  • Amaravati Triratna symbols
    Amaravati Triratna symbols
  • Triratna with the mantra written in devanagari "om namo ratna trayaya om" (Om Praise to the Three Jewels (Triratna) Om). Painting on canvas 18x24.
    Triratna with the mantra written in devanagari "om namo ratna trayaya om" (Om Praise to the Three Jewels (Triratna) Om). Painting on canvas 18x24.
  • Triratna symbol.
    Triratna symbol.
  • Triratna Symbol SVG Vector Graphic
    Triratna Symbol SVG Vector Graphic

Notes

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See also

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  • Awgatha – Burmese Buddhist prayer
  • Abhijñā – Supernormal knowledge in Buddhism
  • Anussati – Type of meditational and devotional practices
  • Bhāvanā – Concept in Indian religions, signifying contemplation and spiritual cultivation
  • Four Noble Truths – Basic framework of Buddhist thought
  • Jingxiang – Ritual of offering incense accompanied by tea and/or fruits
  • Pure land – Abode of a buddha or bodhisattva in Mahayana Buddhism
  • Tamga – Symbol branding a group of Eurasian nomads

References

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Further reading

[edit]
[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Refuge in Buddhism

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from Grokipedia
In Buddhism, taking refuge refers to the foundational commitment of seeking protection and guidance from the Three Jewels—the , the , and the —as a means to navigate and pursue liberation. The represents the enlightened teacher who discovered the path to awakening, serving as an exemplar of and free from defilements. The encompasses the Buddha's teachings, including the and the , which provide the practical framework for understanding reality and ending the cycle of rebirth. The consists of the community of noble practitioners, such as arhats and stream-enterers, who embody and support the path through their realized conduct. This practice originates in the early Buddhist scriptures of the , where it marks the initial step for lay disciples entering 's path, often recited as a formal of allegiance. The traditional refuge formula, repeated three times, states: "I go to for refuge. I go to the Dhamma for refuge. I go to the for refuge," symbolizing a deliberate turning away from unskillful actions and worldly dangers toward ethical and meditative discipline. Historically, it was first expressed by the Buddha's early followers, such as the merchants Trapusa and Bhallika, immediately after his enlightenment, establishing it as a universal entry point into Buddhist practice across traditions. Taking refuge holds profound significance as an act of grounded in discernment, fostering in the potential for personal transformation and protection from the perils of , , and . It is not mere ritual but a lifelong orientation that encourages daily reflection, moral observance (such as the five precepts), and association with virtuous companions to cultivate inner security leading to nibbana, the unconditioned state beyond . In practice, it is reaffirmed through recitation before or during ceremonies, reinforcing the practitioner's resolve to align intentions with skillful karma. While the Three Jewels form the core across all schools, and traditions often expand refuge to include additional elements, such as the (spiritual teacher) as an embodiment of the 's blessings and protectors to aid against obstacles. In these contexts, refuge integrates —the aspiration to awaken for the benefit of all beings—transforming it into a that extends protection to others while purifying personal karma. This broader formulation, recited in prayers like "I take refuge in the , , , and ," underscores the interdependent nature of enlightenment in Buddhism.

Definition and Significance

Core Concept of Refuge

In Buddhism, the concept of refuge, known as sarana in Pali and Sanskrit, refers to seeking shelter and protection from the perils of samsara—the cycle of birth, death, and rebirth—and the inherent (dukkha) that pervades it. This act involves turning to reliable sources of guidance to dispel , distress, and defilements, as the term sarana derives from roots implying the crushing or removal of dangers. Early texts describe it as a protective haven, superior to worldly refuges like mountains or shrines, which fail to end . The historical origins of taking refuge trace back to the , the earliest collection of Buddhist scriptures, where presents it as the foundational step toward enlightenment. In discourses such as the (verses 188–192), teaches that true refuge in , the (teachings), and the (community)—collectively the Three Jewels—leads to liberation from all dukkha, marking the entry into his dispensation. This practice is depicted as the initial commitment for both lay followers and monastics, advising seekers to approach the Three Jewels for ultimate security. Taking refuge manifests in two primary forms: formal and informal. Formal refuge entails a ceremonial declaration, often before a or image, reciting the commitment to the Three Jewels, which establishes one as a lay disciple (upasaka for men, upasika for women) or monastic. In contrast, informal refuge is an internal, ongoing mental resolve to rely on the Three Jewels in daily life, without recitation, serving as a continual reminder amid worldly challenges. The benefits of taking refuge are both psychological and soteriological. Psychologically, it cultivates saddha ( or ), fostering unwavering trust in the Three Jewels and dispelling doubt and fear through reflective conviction. Soteriologically, it initiates the path to enlightenment by integrating one into the Buddhist community and planting the seeds for wisdom, ethical conduct, and liberation from samsara. This commitment signifies a deliberate alignment with the Buddha's teachings, ensuring progress toward nibbana.

Role in Buddhist Path

Taking refuge in Buddhism serves as the foundational commitment that initiates and sustains the , providing practitioners with direction toward liberation from . By aligning one's intentions with the Buddha's teachings, it cultivates right view and right intention, the initial factors of the path, while fostering the volitional energy needed for sustained practice. This act of refuge thus underpins the entire progression from ethical living to ultimate , ensuring that all efforts on the path are oriented toward wholesome outcomes. Refuge integrates deeply with the of sīla (ethical conduct), samādhi (concentration), and paññā (), inspiring a harmonious development across these domains. In sīla, it motivates adherence to moral precepts, creating a stable foundation free from remorse that supports deeper mental cultivation. For samādhi, refuge instills confidence and , enabling focused by directing the mind away from distractions toward skillful states. In paññā, it nurtures discerning into the nature of , transforming mere knowledge into experiential that discerns the . As a gateway to broader practices, taking refuge opens the door to contemplations such as on impermanence, which reinforces detachment from transient phenomena and aligns with the path's emphasis on non-clinging. In advanced contexts, it paves the way for generating bodhicitta, the altruistic aspiration for enlightenment to benefit all beings, by first establishing reliance on the Three Jewels as supportive elements before extending outward. This progression ensures that initial refuge evolves into comprehensive training, addressing both personal liberation and universal welfare. The , the Buddha's first discourse, sets forth the and the Eightfold Path as the direct means to ending suffering. Taking refuge marks the entry into this framework for realizing cessation of dukkha. In modern interpretations, refuge functions as a anchor in contemporary therapy and , offering a stabilizing ethical and communal orientation amid life's uncertainties. It enhances therapeutic practices by promoting resilience through ethical reflection and interconnectedness, countering isolation in secular mindfulness programs and fostering holistic without doctrinal rigidity.

The Three Jewels

The Buddha as Refuge

In Buddhism, the Buddha represents the first of the Three Jewels, serving as the primary refuge for practitioners seeking guidance toward enlightenment. As the awakened one, he embodies the ideal of realized through wisdom and ethical conduct, inspiring followers to emulate his path rather than venerate him as a divine entity. This refuge in fosters confidence in the possibility of liberation from suffering, positioning him as a reliable who illuminates the way to end the cycle of rebirth. Historically, Siddhartha Gautama, born around the 6th century BCE in present-day , renounced his princely life to pursue spiritual awakening. After years of ascetic practices and , he attained enlightenment under the Bodhi tree in , , where he comprehended the and the nature of dependent origination. This profound realization transformed him into , or "Awakened One," establishing his status as the discoverer of the path to nirvana, distinct from any in non-theistic . Unlike figures in theistic traditions, is not an omnipotent god but a human who, through his own efforts, uncovered truths accessible to all. The Buddha's qualities further underscore his role as a worthy refuge, encompassing , boundless , and the 32 major marks of a great man (mahāpuruṣa-lakṣaṇa), physical attributes signifying his supreme spiritual attainment. These marks, detailed in early texts like the Lakkhaṇa Sutta, include such features as wheel-like markings on the palms and soles, a golden-hued body, and elongated earlobes, symbolizing the karmic fruition of past merits. In traditions, these qualities manifest in the sambhogakāya, or "enjoyment body," a radiant form of the Buddha that radiates and to advanced bodhisattvas, bridging the historical nirmanakāya (emanation body) and the formless (truth body). Taking refuge in the Buddha thus motivates personal cultivation of these virtues— to discern reality, to benefit others—leading practitioners toward their own enlightenment, complemented by refuge in the and .

The Dharma as Refuge

In Buddhism, the represents the second of the Three Jewels, encompassing both the Buddha's teachings as doctrine and the ultimate reality known as dharmatā. As doctrine, it includes foundational principles such as the —suffering, its origin in , its cessation, and the path to cessation—and the , which guides ethical conduct, mental discipline, and wisdom to overcome suffering. Dharmatā, on the other hand, refers to the true nature of phenomena, realized through direct insight into or nirvāṇa, the deathless state free from the cycle of rebirth. Taking refuge in the Dharma manifests in two forms: provisional and ultimate. The provisional refuge involves reliance on the scriptures and sutras, which preserve the Buddha's words and serve as a guide for ethical and meditative practice. In contrast, the ultimate refuge is the personal realization of dharmatā, such as the direct understanding of that leads to liberation from ignorance and defilements, culminating in nirvāṇa. This distinction underscores the Dharma's role as both an accessible teaching and a profound truth to be internalized. Key texts exemplify the across traditions. In Theravāda Buddhism, the Tipiṭaka () forms the core, comprising the (monastic discipline), Sutta (discourses), and Abhidhamma (philosophical analysis), preserving the earliest recorded teachings. In Mahāyāna, sutras like the encapsulate the Dharma's emphasis on , declaring that "all dharmas are empty" and equating form with to reveal the interdependent nature of reality. The functions in practice as the "medicine" for and , providing tools to address the root causes of . For instance, the law of karma illustrates this by explaining how intentional actions—skillful ones rooted in leading to , and unskillful ones perpetuating —shape one's path to liberation, encouraging practitioners to cultivate discernment and ethical behavior. Through study, reflection, and meditation on the , individuals progress toward realizing its ultimate truth, thereby securing refuge from the dangers of .

The Sangha as Refuge

The , as the third of the Three Jewels, represents the community of Buddhist practitioners who provide a reliable refuge by embodying the path to enlightenment and supporting others in their spiritual journey. In taking refuge in the , Buddhists commit to the guidance and inspiration offered by this community, which serves as a living testament to the efficacy of the Buddha's teachings. The term "" derives from the word meaning "assembly" or "gathering," emphasizing a harmonious group united in the pursuit of liberation. Within Buddhist traditions, the is distinguished into two primary types: the ariya-sangha, or noble , comprising enlightened individuals such as stream-enterers, once-returners, non-returners, and arahants who have attained at least the first stage of awakening; and the puthujjana-sangha, consisting of ordinary practitioners who have not yet realized any of the noble paths. The ideal refuge is the ariya-sangha, revered as the true community of the Buddha's disciples worthy of offerings and respect, as they directly uphold the through their realized wisdom. This noble assembly, whether lay or ordained, exemplifies the fruits of practice and inspires confidence in the attainability of enlightenment. Historically, the formed shortly after the Buddha's enlightenment around the fifth century BCE, beginning with his first five disciples who ordained as following his initial sermon at . The Buddha established the monastic order by laying down the rules to govern communal life, ensuring harmony and discipline as the community grew from a wandering group to an organized institution. This formation marked the 's role as the institutional vehicle for Buddhism's spread, with the First Buddhist after the Buddha's further solidifying its structure. The fulfills essential functions as a refuge, primarily through the preservation of the by ordaining members, transmitting teachings, and maintaining textual lineages across generations. As ethical exemplars, ordained and demonstrate moral conduct and , serving as models for lay practitioners to emulate in daily life. Additionally, the offers communal support to laypeople by providing guidance, rituals, and a sense of belonging, fostering mutual interdependence where lay supporters sustain the monastics materially while receiving spiritual nourishment in return. While the primary focus remains on the ordained Sangha as the core refuge, some interpretations, particularly in Mahayana traditions, extend inclusivity to the lay Sangha as active participants in upholding communal harmony and practice. This broader view recognizes lay disciples as integral to the fourfold assembly—monks, nuns, laymen, and laywomen—contributing to the Sangha's vitality without diluting the emphasis on monastic discipline.

Taking Refuge

The Refuge Vow and Recitation

The formal expression of taking refuge in Buddhism centers on the recitation of a traditional vow that articulates commitment to the Three Jewels. In the Pali tradition of Theravada Buddhism, the standard formula is: Buddham saranam gacchami
Dhammam saranam gacchami
Sangham saranam gacchami This translates to "I go to the Buddha for refuge," "I go to the Dhamma for refuge," and "I go to the Sangha for refuge." The vow is recited threefold, with each line repeated three times to affirm and deepen the practitioner's resolve. The counterpart, used in broader Indic and contexts, reads Buddhaṃ śaraṇaṃ gacchāmi, ṃ śaraṇaṃ gacchāmi, Saṃghaṃ śaraṇaṃ gacchāmi, conveying the identical declaration of seeking protection and guidance from the Three Jewels. In Chinese and Japanese traditions, the recitation incorporates an expansive aspiration for the welfare of all beings, reflecting ideals. A common version states: "I take refuge in , wishing for all sentient beings to understand the great way and make the greatest vow"; "I take refuge in the , wishing for all sentient beings to deeply delve into the Pitaka, gaining an ocean of knowledge"; "I take refuge in the , wishing for all sentient beings to lead the congregation in harmony, entirely without obstruction." This vow is recited in various settings to cultivate and dedication, including daily chanting—often twice a day before a image—to renew , during initiation ceremonies to formally enter the Buddhist path, and in sessions to anchor practice in the Three Jewels. Linguistically, the gacchāmi (from the root gam, "to go") in both and denotes an active movement or approach, underscoring the not as passive belief but as a deliberate, ongoing commitment to proceed toward the refuges for guidance and liberation.

Associated Precepts and Ceremony

The refuge ceremony in Buddhism typically begins with a period of reflection or , where participants may acknowledge past actions or obstacles to their commitment, often in the presence of or before a sacred image. This is followed by the central of the refuge , affirming dedication to the Three Jewels, after which the ceremony incorporates the undertaking of ethical precepts. Offerings such as , flowers, or are commonly presented to symbolize devotion and impermanence, and in many traditions, participants receive a as a marker of their new spiritual identity. For lay practitioners, the standard commitment accompanying refuge is the Five Precepts, known as pañcasīla in , which form the foundational ethical training to cultivate and non-harm. These precepts are: (1) abstaining from taking life, which protects all sentient beings and discourages violence in thought, word, or deed; (2) abstaining from taking what is not given, promoting and respect for others' possessions; (3) abstaining from , encouraging and restraint to avoid harm in relationships; (4) abstaining from false speech, fostering truthfulness and clear communication; and (5) abstaining from intoxicants that cloud the mind, supporting heedfulness and clarity in practice. Each precept is recited as a voluntary training rule during the ceremony, often three times, and is intended for recurrent observance rather than rigid enforcement. In the monastic context, taking refuge culminates in the higher ordination ceremony called upasampadā, which integrates the refuge with acceptance into the full discipline. This ritual requires a of at least ten monks (or five in remote areas), a to guide the , and questioning to confirm the candidate's eligibility, including freedom from debts, , or physical impediments. Upon successful completion, the ordinand commits to over 200 rules for bhikkhus (monks) or around 300 for bhikkhunis (), emphasizing communal harmony, , and as extensions of the refuge in the . Cultural variations in the refuge ceremony often include the setup of an altar with representations of the Three Jewels, such as images, scriptures, and monastic relics, to focalize devotion. Prostrations—typically three in number—precede or accompany the recitations as gestures of and respect toward the teacher and Triple Gem. In certain lineages, elements like water or are incorporated, where consecrated water is sprinkled or anointed to symbolize purification and the transmission of blessings.

Variations in Buddhist Traditions

Theravada Perspectives

In Theravada Buddhism, taking refuge emphasizes commitment to the historical , Siddhattha Gotama, as the exemplar of enlightenment rather than any celestial or suprahuman manifestation, serving as the foundational act that orients practitioners toward the arahant ideal of complete liberation through personal insight and ethical discipline. This refuge in the is not a plea for external salvation but an affirmation of his discovery of the path to end suffering, embodied in the qualities of wisdom, compassion, and moral integrity that disciples aspire to cultivate internally. The arahant, as the fully awakened disciple who attains nibbana by eradicating defilements, represents the practical goal accessible to both monastics and lay followers, underscoring refuge as a historical and motivational anchor for individual effort rather than devotional reliance on transcendent figures. Refuge forms the ethical and motivational foundation for vipassana (insight) meditation in Theravada, providing the confidence and moral clarity necessary to investigate the impermanence, suffering, and non-self nature of phenomena as taught in the Pali Canon. By committing to the Triple Gem—the Buddha as guide, the Dhamma as the verifiable truth of the Four Noble Truths, and the Sangha as the community of noble ones—practitioners establish the sila (virtue) that supports sustained meditation, allowing vipassana to unfold as direct experiential insight leading toward arahantship. This integration highlights refuge not as a ritualistic formality but as the initial step that aligns the mind with the Buddha's path of heedfulness and discernment. In n and Southeast Asian traditions, refuge manifests prominently through communal practices that reinforce and continuity with early Buddhist teachings, particularly via paritta chants recited from the suttas to invoke safeguarding against physical and spiritual dangers. These chants, often beginning with the standard refuge formula—"Buddham saranam gacchami, dhammam saranam gacchami, saranam gacchami" (I go to for refuge, to the Dhamma for refuge, to the for refuge)—are performed in monasteries and homes during ceremonies to promote , avert misfortune, and cultivate wholesome states through the power of truth and loving-kindness. Such traditions, preserved in countries like , , , and , integrate refuge into daily life as a means of communal harmony and personal security, drawing directly from 's discourses like the . Theravada distinguishes refuge practices between lay and monastic communities, with monastics renewing their commitment through rigorous observance while lay practitioners emphasize periodic renewal on days to deepen their engagement with the path. For monastics, refuge underpins the daily recitation of the Patimokkha and intensive meditation retreats, fostering the arahant ideal within the communal structure. Lay followers, in contrast, observe —lunar-based observance days—by undertaking the , offering , and reciting refuge formulas at temples, which serves as a structured renewal of ethical vows and a bridge to vipassana practice amid worldly responsibilities. This dual approach ensures refuge remains a living commitment, adaptable to both ordained discipline and lay devotion across heartlands.

Mahayana Interpretations

In Mahayana Buddhism, the taking of refuge is interpreted through a distinction between ultimate and conventional levels, reflecting the tradition's emphasis on profound philosophical insights into reality. The ultimate refuge is found in the empty nature () of all phenomena or the innate (tathāgatagarbha) present in all sentient beings, transcending form and dualistic appearances to realize the non-substantiality of self and objects. This ultimate dimension aligns with the , the truth body of the , representing the unchanging, luminous essence beyond conceptual elaboration. At the conventional level, the Three Jewels—, , and —serve as provisional or "partial" refuges, functioning as skillful means (upāya) to guide practitioners toward the ultimate truth. The conventional encompasses the rūpakāya forms, such as the enjoyment body (saṃbhogakāya) and emanation body (), which manifest to teach and inspire; the includes scriptural teachings and the path of realization; and the comprises realized noble beings (āryas) who embody ethical conduct and . These are not ultimate in themselves but essential supports for cultivating and , preventing practitioners from falling into samsaric . Mahayana further views the Three Jewels as unified in a single substance, all manifesting aspects of the , where the Buddha's enlightened mind pervades the Dharma's truth and the Sangha's realizations. This unity underscores that refuge ultimately reveals the practitioner's own , free from inherent existence. Integrated with the , refuge becomes a commitment to liberate all beings, as exemplified in the Lotus Sūtra, where the Buddha teaches that bodhisattvas, taking refuge in the eternal , vow to save infinite sentient beings without exhaustion, embodying the universal potential for enlightenment.

Vajrayana Practices

In Vajrayana Buddhism, taking refuge extends beyond the foundational Three Jewels to incorporate esoteric elements, particularly through the as the living embodiment of the , , and , serving as the root of blessings and the entire lineage. This approach, central to practices, views the guru not merely as a teacher but as the manifestation of all enlightened qualities, enabling direct transmission of tantric teachings. Practitioners rely on the guru for guidance toward rapid enlightenment, integrating refuge into daily meditations where the guru is visualized as inseparable from the Three Jewels. A distinctive feature of refuge is its role in lay tantric traditions, exemplified by ngakpa practitioners—non-celibate, vow-holding yogis who uphold the tantric path without monastic renunciation. Ngakpas, ordained through tantric vows including the fourteen root commitments, embody refuge by integrating it into their householder lives, performing rituals, and preserving lineages like those of and the school. This tradition emphasizes refuge as a lifelong commitment to Vajrayana's transformative methods, often involving white robes and hair as symbols of their initiatory status, fostering a direct engagement with tantric deities and energies. Abhisheka, or empowerment ceremonies, mark a pivotal for refuge in , initiating practitioners into the of a specific and authorizing tantric practice. During these rituals, led by a qualified vajra master, participants formally take refuge as a preliminary step, receiving the ground empowerment that purifies obscurations and introduces the 's as a representation of enlightened mind. The unfolds through four empowerments—vase, , , and word—each deepening the practitioner's connection to the refuge objects, transforming ordinary perception into the pure vision of the . Visualization practices further elaborate refuge by directing it toward yidam deities, such as Tara for compassionate activity or for purification, where practitioners generate themselves as the deity to embody its enlightened qualities. In these meditations, refuge is invoked through clear imagery and divine pride, superimposing the deity's form over one's ordinary self to dissolve dualistic perceptions and access innate . This method, rooted in tantric theory, uses to encompass sights, sounds, and feelings, ensuring the practice arises within the context of . In Tibetan and Himalayan contexts, refuge forms the cornerstone of ngondro, the preliminary practices essential for advancement, typically involving 100,000 repetitions of refuge prayers combined with prostrations, bodhichitta generation, and offerings. These accumulations purify negative karma and build the merit needed for higher tantras, with refuge visualizations often depicting a "refuge field" encompassing the , (, , dharma protectors). Across lineages like and , ngondro's refuge phase instills unwavering commitment, preventing mechanical repetition by grounding it in sincere aspiration for enlightenment.

Symbols and Cultural Representations

The Triratna Emblem

The Triratna emblem visually encapsulates the Three Jewels of Buddhism—the , , and —serving as a potent icon of refuge and unity. Its core design often consists of three curved or pronged elements resembling intertwined jewels or a (trisula), evoking the inseparability and protective harmony of these foundational elements. A prevalent configuration features a central jewel, flame, or (diamond rod) atop a (dharmachakra) symbolizing the teachings and a lotus representing the , underscoring the emblem's role in conveying enlightenment, , and community. In some renderings, three appear on , further integrating the symbol with the path to awakening. The emblem's origins lie in ancient Indian Buddhist art, with early instances appearing on Sanchi Stupa gateways around the 2nd century BCE and on coins from the Kuninda kingdom in the 1st century BCE, where it functioned as a monogram for veneration ("namo"). Emperor Ashoka publicly avowed his faith in the Three Jewels in edicts such as the Bairat Edict. More elaborate forms developed in the post-Gupta period (after the 6th century CE), incorporating motifs from Indian mythology to emphasize unity and spiritual protection. Variations reflect regional adaptations: early Indian icons favor a simple form for its austerity and directness, while East Asian art, such as in Japanese and Korean temples, presents an elaborate version with three circles enclosed in a larger circle on roof finials, symbolizing cosmic enclosure of the Jewels. In Tibetan traditions, the emblem appears on paintings encircled by flames, enhancing its dynamic, transformative quality. Esoterically, the Triratna embodies the interdependence of the Three Jewels, where the occupies the apex position—often marked by a central prong or jewel—overseeing and integrating the and to foster mutual support and ultimate liberation. This layered symbolism highlights how refuge in one Jewel inherently invokes the others, forming an unbreakable triad essential to Buddhist realization.

Historical Depictions and Artifacts

The earliest historical depictions of refuge in Buddhism appear in ancient Indian artifacts from the 3rd century BCE, notably in Emperor Ashoka's edicts expressing faith in the Three Jewels, alongside early symbolic representations in architecture. The relief carvings on the gateways of the Sanchi (c. BCE) illustrate scenes of devotees expressing refuge through prostrations and around symbolic representations of the , embodying devotion to the Buddha's relics as an extension of the Three Jewels. In the subsequent centuries, numismatic evidence from the Indo-Greek and Kushan periods (1st–3rd centuries CE) further attests to the integration of the Triratna in royal , signifying patronage and the adoption of Buddhist ideals by Central Asian rulers. Coins from the Kuninda kingdom, influenced by Indo-Greek styles, feature the Triratna surmounting a three-arched hill on the reverse, often alongside deer or tree symbols, to denote the sovereignty's alignment with Buddhist refuge. Kushan gold dinars and copper issues under emperors like similarly incorporate Triratna-like trisula elements in fields or borders, blending Greco-Bactrian portraiture with Indian motifs to project imperial support for the and as protective forces. Medieval Buddhist art across Asia expanded these depictions into more elaborate narrative forms. In Tibetan tradition, thangka paintings from the 14th century onward, such as those in the lineage, portray the "refuge tree" (sangha gtam) as a hierarchical assembly of gurus, yidams, dakinis, and arrayed around a central figure, visually mapping the objects of refuge for meditative practice. These silk-mounted works, often commissioned for monasteries like those in eastern , use mineral pigments to layer figures in mandala-like compositions, emphasizing the vow's protective lineage. In Japanese temple art, particularly during the (12th–14th centuries), icons in Pure Land sects depict scenes of nembutsu recitation and refuge-taking before Amida statues, as seen in hanging scrolls and altar panels at temples like Kotoku-in. In contemporary contexts, the Triratna has evolved into a versatile emblem adopted by global Buddhist communities for cultural and devotional expression. It appears on prayer flags hoisted at monasteries and festivals in regions like and , where the motif is printed alongside mantras to invoke refuge during rituals. Among lay practitioners, Triratna tattoos have gained popularity since the late as personal markers of commitment, often rendered in minimalist on arms or backs in Western Buddhist circles. Institutions such as the , founded in the UK in 1967 and now spanning over 30 countries, incorporate the symbol into their logos, center signage, and publications to signify unity in taking refuge across diverse traditions.

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