Going for Refuge

Going for refuge is making a commitment. After the fourfold practice [the four preliminary practices consisting of the Four Thoughts: (1) difficulties of obtaining a precious human life; (2) impermanence; (3) karma: cause and effect; and (4) the suffering character of samsara] has turned our minds to practice, we are ready to make a commitment to the path, the spiritual training, and to the goal, the attainment of enlightenment.

Going for refuge is the laying of the foundation, the initiation of commitment. Traditionally it starts with a ceremony of going for refuge; but the most important thing is the development of faith and trust in the objects of refuge. If we have that kind of strong urge and trust in the path and the goal that is taught in Buddhism, the vow of going for refuge is born in us.

We must think about taking refuge in a common-sense way. If we make a commitment or determination, we will succeed faster and more easily. But if we are hesitant, doubting, or unsure about whether or not to commit ourselves, we will become increasingly lazy and will not find it easy to succeed. For example, if you would like to walk to Charlemont but are hesitant, you might take a couple of steps forward but then a couple of steps backward and might never get there until you made a firm decision. In the same way, if we develop a determination to rely on the Buddha, Dharma, and Saṅgha, to make them the support and means of our lives, we will succeed much faster than we would otherwise. …

In the training of taking the refuge vow, there are many levels of going for refuge.

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The first, outer level is going for refuge in the the three Jewels—Buddha, Dharma, and Saṅgha. We go for refuge in the Buddha as the guide who teaches us and shows us the path of enlightenment, in the Dharma as the path through which we proceed to Buddhahood by practicing, and in the Saṅgha as the companions supporting us on the path.

We are taking the three Jewels as the refuge, not because merely relying on them will ease our problems, but because we are taking them as the support or key for developing in ourselves spiritual thoughts and experiences, such as devotion, peace, and positive perception. If spiritual experiences are developed in us through the support of spiritual objects, we will be released from suffering and its cause, and we will attain enlightenment. So the Buddha said, “I have shown you the path to enlightenment, but now it is up to you to follow it.”

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The second level is going for refuge in the three Roots. They are the Guru (the male principle), Ḍākinī (the female principle), and Tutelary deity, or Yidam (union principle)—the three main deity trainings of tantra. By dedicating oneself to the Guru, by having the Ḍākinī as the support, and by relying on the Tutelary deities as the source of power, we develop and perfect pure perception, which is the basis of tantric practice. Pure perception or transformation involves seeing all forms as Buddha, hearing all sounds and expressions as Dharma, and realizing or experiencing all thoughts as Buddha wisdom.

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The third level is going for refuge in the nature of the channels, energies, and essence of the vajra body. This is refuge at the secret level of tantra, which centers on the physical qualities of the body and uses them as important means for practice. Here, we are going for refuge by relying on the physical channels, the cause of accomplishment of the Buddha body as the Nirmāṇakāya; purifying the energies, the source of accomplishment of Buddha speech as the Sambhogakāya; and perfecting the essence, the source of accomplishment of Buddha mind as the Dharmakāya. …

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The final level is taking refuge in the maṇḍala of the essence, nature, and compassion (or power) of the enlightened mind according to Dzogpa Chenpo. In Dzogpa Chenpo [Dzogchen] the intrinsic nature of the mind, the Buddha mind, is explained as having three qualities. Its essence is emptiness (openness), its nature (or appearance) is limitless clarity, and its compassion (power) is all-pervasive (omnipresence). So we are going for refuge in the threefold quality of the enlightened mind of the refuges and of ourselves.

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Taking refuge does not mean that we take these objects as superior, but that we rely on them and strive to become one with them. We take refuge in them until we attain enlightenment; and when we become enlightened, we will become one with them, with the Buddha qualities, and so will not need to rely on them as something else any longer.

Source: Tulku Thondup. Edited by Harold Talbot. Enlightened Journey: Buddhist Practice as Daily Life. Boston and London: Shambhala Publications, 2001.

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Six Specific Precepts

In the specific precepts, there are three things to adopt and three things to abandon.

Three Things to Adopt

(1) Practise according to the words of the Buddha and then, without forgetting them, generate faith and devotion. Show respect even for broken fragments of statues and images of the Buddha.

(2) Exert yourself in studying, reflecting and meditating on the sacred Dharma. Show respect even for torn scriptures that represent the Dharma.

(3) Respect the Sangha who are followers of the Buddha, associate with virtuous friends, and treat even tiny pieces of yellow cloth as objects worthy of reverence.

Three Things to Abandon

(1) Having taken refuge in the Buddha, you should not worship any gods who are still bound within the cycle of samsara.

(2) Having taken refuge in the Dharma, you should not inflict harm upon any sentient being.

(3) Having taken refuge in the Sangha, you should not associate with friends who hold extreme views.

Five General Precepts

(1) Do not forsake the Three Jewels, even at the cost of your life.

(2) Even in important ventures, do not seek other methods.

(3) Do not interrupt your regular practice.

(4) Encourage yourself and others to take refuge.

(5) Pay homage to the buddha of whichever direction you travel.

Source: https://www.rigpawiki.org/index.php?title=Taking_Refuge

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