“Taking refuge” in Chinese is expressed by the two characters “guī” (皈) and “yī” (依). The first character, “guī” means turning toward something, while “yī” means reliance or trust. In combination, the term “guīyī” refers to the act of returning to and placing one’s trust in something. Therefore, “guīyī” is not a term exclusive to Buddhism and can be used in general contexts.
A child takes refuge in their mother’s embrace. By relying on her and placing full trust in her, the child feels safe. This sense of safety is derived from the power of taking refuge. Whenever someone generates a sense of safety by placing complete trust in something or someone, it is an act of “taking refuge”.
Whether it is a child trusting their parents, a student trusting their teacher, an entrepreneur relying on their budget, a subordinate depending on their superior, a fatalist trusting in fate, a tyrant relying on force, a politician placing faith in strategy, or a greedy person placing their trust in wealth, all are examples of “taking refuge” to various degrees. In other words, “taking refuge” refers to any situation in which mental strength is drawn from faith. While the term is often used in a Buddhist context, it follows that placing faith in other religions or even in demons and other supernatural beings can also be described as taking refuge.
It should be emphasized that shallow, inconsistent, or unreliable faith cannot be considered genuine “taking refuge”. Consider people trying to escape a great flood: they might climb trees, scramble onto rooftops, or make for a small hill in search of safety. But if the floodwaters rise too high and the winds and waves grow too strong, trees and houses can be swept away, and hills can be submerged. In such circumstances, if there is a mountain nearby, anyone in their right mind would make for it without hesitation, for the safety offered by the mountain far exceeds that of any tree, home, or hill! Taking refuge in the mountain serves as a metaphor for a true act of taking refuge.
Those who clearly recognize the impermanent nature of the world and understand that all apparent phenomena arise through interdependent causes and conditions will come to realize that parents, teachers, budgets, superiors, fate, even force, strategy, and wealth may provide a temporary sense of security, but can never be absolutely or permanently relied upon. Parents pass away, teachers’ knowledge grows outdated, budgets get exceeded, superiors change, and “fate” itself is unreliable, let alone more fleeting examples such as strategy and wealth. A king today may become a prisoner tomorrow; a millionaire may one day find themselves a beggar on the streets.
How about faith in other religions? Rebirth in the heavens is often a central theme, but faith alone does not guarantee it. Take Christianity for example: believers may or may not be saved. No matter how devout a person is, if they are not favored by God, they may still not be admitted to the Kingdom of heaven. Furthermore, from a Buddhist perspective, even the highest heavens envisioned by other religions do not ultimately go beyond attaining rebirth in heavenly realms. Yet in Buddhism, even the highest heavens remain within the cycle of birth and death. The lifespans of heaven dwellers may be far longer than those of humans, but they are still finite. When their heavenly blessings are exhausted, they inevitably return to the lower realms after death. Thus, even the heavens are not an ultimately reliable refuge. Only by taking refuge in the Three Jewels of Buddhism can one gradually proceed toward complete liberation. The essence of Buddhism is the Three Jewels: the Buddha, the Dharma, and the Sangha.
In practice, taking refuge starts with the Three Jewels understood as external. By relying on their guidance, we walk the path towards liberation and nirvana. However, upon entering nirvana, one comes to realize that the Three Jewels are not external at all, but are inherent in one’s own true nature. All sentient beings possess Buddha nature, but because of the confusions created by karmic obstacles, we are unable to see it. The purpose of taking refuge in the Three Jewels is precisely to realize and reveal our Buddha nature that has always been present within each of us. We were never apart from the Buddha; we were never apart from the Three Jewels. Somewhere along the way we lost sight of our original nature and became wanderers in samsara, forgetting the way back home to our true nature. Yet, there is a way back: the moment we take refuge in the Three Jewels, we are like the prodigal son who finally turns around and finds the way back to our Buddha nature.
Therefore, true refuge means setting out on the path back to who we really are. Anything that offers only temporary relief or safety is not worthy of our full trust and faith. It is like trying to cross a river on a clay buffalo: at first, it may feel safe, but once in the water, the clay dissolves and cannot carry anyone across.
What are the Three Jewels? Why are the Buddha, the Dharma, and the Sangha called “jewels”? This is an important question. Anyone who wishes to follow the Buddha’s path must first understand the true meaning of the Three Jewels before taking refuge in them. Otherwise, the act of taking refuge cannot be considered genuine. It is like applying to a university without even knowing its name – that would be absurd. Unfortunately, it is not uncommon today for people to participate in refuge ceremonies without ever having had the significance of the Three Jewels explained to them by the monastics guiding the ceremony, or fully understanding their meaning at the time. Frankly speaking, this is quite a shame.
The Buddha, the Dharma, and the Sangha are called the Three Jewels because they give rise to immeasurable merit and limitless benefits. They are an inexhaustible, boundless, and infinite resource that can never be depleted. In the material world, precious metals and gemstones are regarded as treasures because of their great value and practical use. Yet the merit and transformative power of the Buddha, the Dharma, and the Sangha extend beyond the ordinary world and into the spiritual realm, making them all the more worthy of being called “jewels”. Through the guidance of the Three Jewels, people can live peacefully in this world, free from suffering, and find genuine happiness. Thus, the Three Jewels are treasures beyond all comparison.
Throughout history, there have been many ways of classifying the Three Jewels. Broadly speaking, there are two groups: the Phenomenal forms and the Fundamental forms. Each group can in turn be divided into two subclasses:
(1) The Phenomenal Three Jewels can be divided into the Abiding Three Jewels and the Manifested Three Jewels.
(2) The Fundamental Three Jewels can be divided into the Three Jewels of One Essence and the Three Jewels of Principle.
Before explaining the various categories, let us first clarify the significance of each Jewel. The Buddha is the Enlightened One, one who has attained complete and perfect awakening and who also awakens others. The Dharma refers to the principles and teachings that guide people to understand and sustain their self-nature without losing it. The Sangha is a harmonious community, living together in harmony in both conduct and principle.
The Abiding Three Jewels refer to the tangible forms through which Buddhism continues in the world:
(1) The Buddha Jewel: All images of the Buddha – whether carved from jade or stone, cast in gold or bronze, molded from clay, sculpted in wood, painted, lacquered, embroidered, or drawn – are regarded as representations of the Buddha Jewel.
(2) The Dharma Jewel: All the scriptures of the Tripitaka, along with the writings and treatises by great Buddhist masters and sages throughout history, constitute the Dharma Jewel.
(3) The Sangha Jewel: All ordained bhikkhus and bhikkhunis (monks and nuns) form the Sangha Jewel.
After Shakyamuni Buddha entered parinirvana, the continued presence and flourishing of Buddhism in the world depended on these enduring, perceivable forms of the Three Jewels. They preserve the wisdom-life of the Dharma, uphold its spirit, and transmit its teachings, hence, they are called the Abiding Three Jewels.
The Manifested Three Jewels include:
(1) The Buddha Jewel: Shakyamuni Buddha himself, from the time of his enlightenment in India through to his passing into parinirvana.
(2) The Dharma Jewel: the teachings spoken by Shakyamuni Buddha to his disciples, including the Four Noble Truths, the Noble Eightfold Path, the Twelve Links of Dependent Origination.
(3) The Sangha Jewel: the monastic disciples who followed Shakyamuni Buddha during his lifetime.
These forms of the Three Jewels manifested only while Shakyamuni Buddha was present in the world, teaching and guiding his disciples. Hence, they are called the “Manifested Three Jewels”.
The Three Jewels of One Essence refers to the principle that each Jewel by itself fully contains the merits and virtues of all three.
(1) The Buddha is the Buddha Jewel by virtue of awakening and awareness; the Dharma Jewel because he teaches the Dharma and reveals the path of practice; the Sangha Jewel because he is always free from conflict and embodies harmony.
(2) The Dharma is the Buddha Jewel because it is the source from which all beings awaken into Buddhas; the Dharma Jewel because it serves as the guiding principles for practice; the Sangha Jewel because all Dharmas are equal and mutually exist in harmony without obstruction.
(3) The Sangha is the Buddha Jewel in those members who cultivate wisdom and awareness; the Dharma Jewel in those who uphold and practice the teachings; the Sangha Jewel in their living together in harmony and unity.
The Three Jewels of Principle refers to the principle that the Three Jewels are inherently present within all sentient beings. This can be understood in two ways:
(1) From the perspective of cultivation and realization: Ordinary beings remain caught in samsara due to their “delusions, karma, and suffering”. If they are able to transform confusion into awakening, then immediately their delusions turn into prajna (wisdom), their karma becomes liberation, and their suffering becomes the Dharmakaya (body of reality). In this way, prajna is the Buddha Jewel, liberation is the Dharma Jewel, and the Dharmakaya is the Sangha Jewel.
(2) From the perspective of essential nature (i.e. True Suchness): The principle that is capable of awareness is the Buddha Jewel, all phenomena which can be perceived are the Dharma Jewel, and the non-duality of principle and phenomena is the Sangha Jewel.
In fact, although the Three Jewels can be divided into four categories, they essentially reflect two aspects: principles and phenomena. The Three Jewels of phenomena are easier to grasp as they relate to concrete experience or objects in the world. In contrast, the Three Jewels of principles are abstract and therefore more difficult to understand. They may feel unfamiliar and elusive unless one has attained enlightenment and realized one’s true nature. Yet, they are the ultimate refuge we rely on. To help clarify this, we include below an explanation by Master Yin Shun for reference:
When it comes to the true source of refuge – the true merits and virtues of the Three Jewels – many distinctions have been made throughout history. Here, we briefly outline two categories:
(1) The Buddha Jewel refers to the Buddha’s undefiled merits and virtues. In the sravaka (Sravakayana, disciple/hearer) tradition, this is explained as the five attributes of the Dharmakaya (Master Sheng Yen notes: precepts, concentration, wisdom, liberation, and knowledge and experience of liberation are the fivefold Dharmakāya). In Mahayana Buddhism, it refers to all undefiled merits that arise from the Supreme Bodhi (aka Anuttara-samyak-saṃbodhi in Sanskrit), the state of unexcelled enlightenment, which consists of the four prajna (the Four Forms of Wisdom).
The Dharma Jewel refers to the true teaching or the realization of nirvana—the state of ultimate peace and freedom.
The Sangha Jewel refers to the undefiled merits derived from the practitioners, including those under training and those without the need for further practice. In the Śrāvaka tradition, they are the “four pairs and eight kinds of practitioners” (Master Sheng Yen notes: the four paths and four fruits of the awakening in early Buddhism). In the Mahāyāna tradition, it refers to the bodhisattvas, who also encompass the merits of śrāvakas and pratyekabuddhas (one who becomes enlightened without the teachings of the Buddha).
(2) According to the Mahāyāna teaching, the pure realm of ultimate reality — encompassing its essence, characteristics, and functions — is the Buddha Jewel.
The Sangha Jewel is the pure realm of ultimate reality that is partially revealed. That is, it refers to those who have reached profound states of realization of the teachings.
The Dharma Jewel is the universal realm of ultimate reality – without increase or decrease, neither dualistic nor discriminating (and called Suchness, true reality, and so on). What are commonly referred to as the “Three Jewels of One Essence”, the “Three Jewels of Principle”, or the “Abiding Three Jewels” are simply different ways of explaining this same meaning. (The Way to Buddhahood, p. 29)
Without a foundation in Buddhist teachings, this passage can be difficult to comprehend. This is only to be expected, as we are still ordinary beings. If we are able to understand the Three Jewels of Principle, that is certainly wonderful. But even if we cannot, it is perfectly fine to begin by placing our faith in their more tangible, outward forms. As our faith gradually matures, the deeper truth of the Three Jewels will naturally reveal itself. This is like our understanding of outer space: before we have actually traveled there, no matter how elaborately astronauts describe it, their accounts are still secondhand and may even be somewhat distorted. The only way to truly know what space is like is to experience it for ourselves. Therefore, for ordinary beings like us, placing our faith in the Abiding Three Jewels is sufficient. Nevertheless, we should understand that the Abiding Three Jewels and the Three Jewels of Principle are inseparable: without the Abiding Three Jewels, the Three Jewels of Principle would have no way to manifest in the world; conversely, without the Three Jewels of Principle, the Abiding Three Jewels would have no foundation. The Abiding Three Jewels are the expression of the Three Jewels of Principle, while the Three Jewels of Principle are the very essence of the Abiding Three Jewels.
Faith in Buddhism should begin with faith in the Abiding Three Jewels. The purpose of this faith is to realize and bring forth the Three Jewels of Principle within oneself. Nowadays, however, there are lay practitioners who, without having realized the Three Jewels of Principle for themselves, claim that they need only believe in them, and therefore show no respect for the Abiding Three Jewels. Such an attitude is like putting the cart before the horse and only leads to regression!
We ordinary beings can perceive the Three Jewels only as outward, tangible phenomena. Among these, the Manifested Three Jewels existed only during the time when Shakyamuni Buddha was present in the world. After the Buddha entered parinirvana, what remains are the Abiding Three Jewels. Of the Three Jewels, although the Buddha is the most revered and the Dharma the most supreme, it is the Sangha that holds the most essential and pivotal role. Why is this the case? After the Buddha’s passing into parinirvana, Buddhist places of practice were sustained by the Sangha. It is likewise the Sangha who ensured the preservation of the Buddhist scriptures. The transmission of Buddhist culture depends on the Sangha as well. Finally, all followers of Buddhism rely on the Sangha for guidance and for being led onto the path. While Buddhism centered on Shakyamuni Buddha when he was present in the world, after his passing into parinirvana, it is the Sangha that becomes the central focus. Therefore, in our present age, faith in Buddhism should take the Sangha as its primary refuge; and in honoring the Three Jewels, particular emphasis should be placed on the Sangha. Of course, the Sangha includes both worthy and unworthy individuals. When taking refuge, we may choose to follow those who are virtuous; however, in our attitude of reverence and offering, we should maintain equal respect for all members of the Sangha. The sutras teach that even a precept-breaking bhikkhu can still serve as a teacher to devas and humans. Therefore, we should not compare or rank members of the Sangha, and still less should we pass careless judgment or criticism.
As explained earlier, Buddhist faith and practice begin with taking refuge in the Three Jewels. Yet once we have taken this first step and entered the path, we should not leave the foundation behind. Instead, we build upon it – gradually rising higher and expanding further. Step by step, layer by layer, the Three Refuges stand as the solid cornerstone of our spiritual path. Accordingly, there are five levels of taking refuge in the Three Jewels:
1. The Three Refuges for Abandoning Wrong Views: the initial step in entering the Buddhist path
2. The Five Precepts and Three Refuges: after developing faith, one undertakes the Five Precepts
3. The Eight Precepts and Three Refuges: observance of the Eight Precepts on the six designated days each month
4. The Ten Precepts and Three Refuges: the receiving of the Ten Precepts by novice monastics (śrāmaṇera/sāmaṇerī)
5. The Full Precepts and Three Refuges: fully ordained monks or nuns receive the complete set of precepts (bhikkhus/bhikkhunis)
From this, we can see that the Three Refuges are inseparable from the receiving of any precepts. When first entering the Buddhist path, one must take refuge in the Three Jewels. Subsequently, receiving the Five Precepts, Eight Precepts, and Ten Precepts all depend upon the Three Refuges, through which the precepts are formally received and internalized. The same applies to the śikṣamāṇā precepts and the full ordination precepts for bhikkhu and bhikkhuni – although these are conferred through formal monastic procedures, the taking of the Three Refuges is always included. Similarly, those who receive the Mahāyāna Bodhisattva precepts must first take the Three Refuges before engaging in repentance and making vows as part of the ceremony. Thus, although the Three Refuges are not themselves precepts, they serve as the foundation of all precepts (indeed, the essence of moral discipline is already contained within the Three Refuges).
To conclude, the Three Refuges are not only the foundation of all precepts, but also the basis of a Buddhist’s daily practice. In monasteries, both the morning and evening services include the Three Refuges, and all Buddhist ceremonies conclude with them as their guiding essence. For this reason, in regions where Theravada tradition is practiced, the Three Refuges are regarded as especially significant; they are chanted as a form of practice and as a way to offer blessings to others.
True Buddhist faith is grounded in taking refuge in the Three Jewels: the Buddha, the Dharma, and the Sangha.
The Buddha Jewel refers to all who have cultivated themselves through practice to attain complete virtue and perfect wisdom.
The Dharma Jewel refers to the principles and methods that guide us on the path to Buddhahood.
The Sangha Jewel refers to all who study and practice the Dharma, support others in doing the same, and uplift one another in their practice.
Buddhism is complete only when all Three Jewels are present. Of course, one can still practice Buddhism without taking refuge in the Three Jewels. However, once refuge is taken, you gain the support and blessings of fellow Buddhists, Buddhas and Bodhisattvas, and the Dharma-protecting heavenly beings–in your thoughts, daily life and habits. Therefore, for those with weak will or insufficient faith, taking refuge in the Three Jewels strengthens both determination and confidence.
Why should one take refuge in the Three Jewels?
We believe that most Buddhists have never formally taken refuge in the Three Jewels. While those who have taken refuge will offer incense and pay homage to the Buddha, offering incense and worship does not necessarily mean one has completed the refuge ceremony. Even so, they still identify as Buddhists, and their belief should be respected.
Some would argue that sincere faith in the Buddha is enough, so formal refuge is unnecessary. Although this may sound reasonable at first, it does not uphold in practice. For example, a student must first register at a school. Otherwise, they have no official student status, and even if they sit in on classes, they still cannot earn a diploma. Normally, a student advances through each level of education in order: They begin by enrolling in elementary school, followed by more registration and examinations that determine eligibility for middle and high school and college. Skipping primary school and expecting to obtain a college degree or even a doctorate is simply impossible.
Thus, for those who wish to practice Buddhism, the path begins with taking refuge in the Three Jewels. While it is only the first step, it is essential—without it, there can be no second or third. Progress on the path always starts with this initial step. A Buddhist disciple’s standing is determined by the level of precepts they have vowed to uphold: taking refuge in the Three Jewels is the foundation; above it are the Five Precepts, the Eight Precepts, the Ten Precepts, the Bhikṣu and Bhikṣuṇī Precepts, and the Bodhisattva Vows—all of which are built upon this foundation.
Buddhism vows to free all sentient beings, a compassion reflected in the inclusiveness of taking refuge in the Three Jewels. In the Six Realms, all beings–humans, devas, asuras, hungry ghosts, and animals– are accepted if they sincerely vow to take refuge in the Three Jewels, except for those in hell, whose suffering is so overwhelming that they have no capacity to turn their minds toward the Three Jewels. Like school-age children, anyone may enter elementary school regardless of their socioeconomic statuses, appearance or ability. Progress beyond this depends on individual diligence and aptitude.
Some people believe they already have the ability to understand the sutras on their own, and that they can directly seek the path to Buddhahood through the texts. As a result, they think there is no need to take refuge, and that they can still benefit from practicing Buddhism in this way. In theory, this may seem reasonable; however, in terms of actual practice and established discipline, it is mistaken. The sutras were spoken by the Buddha (and in some cases by his disciples), and were later compiled and passed down through the generations by members of the monastic community. Focusing only on the sutras, while overlooking the Buddha who taught them and the Sangha who preserved and transmitted them, is essentially the same as taking refuge only in the Dharma. Such an attitude reflects a lack of gratitude. Although Dharma is at the heart of Buddhism, from which the path to liberation arises, it is through the Buddha and the Sangha that the Dharma is brought forth. For this reason, the Three Jewels are inseparable.
In terms of formal practice, someone who believes in the Buddha but does not take refuge in the Three Jewels is like a foreigner who loves the country’s culture, settles down permanently, but never becomes a citizen—yet claims to be a citizen. He may be welcomed by the citizens of his adopted country, but he is not, in the end, a citizen. No matter how much he may fulfill his civic duties, he ultimately cannot enjoy the full rights and privileges of citizenship. In the same manner, a person may practice and benefit from Buddhist teachings, but without taking refuge, they are not formally recognized as a Buddhist. While this may seem like a needless formality, it is actually a necessary step. As taught in the sutras, even those who do good deeds may still be unable to purify the karma accumulated over countless past lives. It is only after taking refuge in the Three Jewels and committing to uphold the precepts can one truly begin to dissolve their karma.
Taking refuge is not simply following the ritual, but also cultivating the right mindset towards the Three Jewels. In the ceremony, refuge takers recite with their speech, prostrate with their bodies, but their minds must also be fully engaged. Above all, what truly matters is the mind’s acceptance–receiving and internalizing the essence of the Three Refuges, the precepts themselves.
The Three Refuges and precepts must be transmitted by a Preceptor who has already taken refuge themselves. By passing down the Three Refuges from teacher to teacher through successive generations, the Dharma lineage is preserved. The Preceptor plays a crucial role; one cannot simply take refuge in the Three Jewels alone by making vows in front of statues of Buddhas or Bodhisattvas. Taking refuge is an important rite of passage and should be approached with the utmost solemnity and respect.
Simply put, it is impossible to become a truly faithful Buddhist without first taking the Three Refuges.
If someone believes in the Buddha’s teachings but does not honor the Sangha, they are acting in contradiction to the Dharma. The Three Jewels–Buddha, Dharma, and Sangha–are inseparable. To treat them as separate goes against Buddhism. Those who undermine or oppose the Dharma cannot attain the benefits of Buddhist practice. After all, if one truly believes in the Three Jewels, why not take refuge in them?
There are also people who are interested in Buddhism but have not yet embraced it. They are reluctant to take refuge in the Three Jewels, fearing that doing so may impose restrictions or become a commitment they cannot easily leave. As a result, they take a wait-and-see approach. They compare taking refuge to marriage: without sufficient understanding of the other person, they hesitate to commit, for fear that if their personalities and interests do not align, it could lead to a lifetime of unhappiness.
In fact, taking refuge in the Three Jewels is entirely different in nature from marriage. Rather, if we want to learn any skill, we need a teacher to guide us; otherwise, it is difficult to become truly accomplished. The benefit of learning from a teacher is that we receive their knowledge and expertise that has been passed down from their teachers and accumulated over many generations, spanning hundreds or even thousands of years. However, after learning a skill, we are not necessarily required to continue practicing it. Even during the learning process, we can stop if it no longer aligns with our interests. Once we have mastered it, we may choose to follow our teacher for life, but we are also free to leave and pursue our own path.
Taking refuge in the Three Jewels is similar to taking on the apprenticeship. If we wish to understand more of the Buddha’s teachings, we should start by taking refuge. Simply observing from the outside will leave us standing at the door; trying to understand the Dharma without entering is nothing but wishful thinking. The Buddhist path is not a prison, but a way to liberation. If taking refuge imposed limitations, the path could not truly lead to liberation. Buddhism certainly hopes that everyone will take refuge in the Three Jewels and continue progressing toward Buddhahood. However, because people are at different stages of their spiritual journey or life circumstances, some may not yet be ready to fully engage with the deeper teachings. Even after taking refuge, they are free to follow other religions or none at all. The most wonderful part is that, even after leaving the Buddhist path, the Buddha’s compassion always welcomes them back.
Therefore, I urge everyone to take refuge in the Three Jewels. Whether you are already a Buddhist or preparing to become one, are simply observing from the outside
or even if you are a follower of another religion, try setting aside your preconceptions or existing beliefs for a moment, and consider taking refuge in the Three Jewels. You will gain real benefits and will not lose your freedom. Unless your mind is obstructed by strong delusions and adverse influences, once you have taken refuge in the Three Jewels, you will not turn away from them.
Translation in progress.
Now that we understand what it means to take refuge in the Three Jewels, we should act.
Regarding the ritual for taking refuge: during the Buddha’s time, those seeking refuge had deep karmic roots, so there was no need for elaborate ceremonies. For example, Yasa’s father — the first lay disciple of Shakyamuni Buddha — simply stated before the Buddha: “I now take refuge in the Buddha, the Dharma, and the Sangha. May the World-Honored One accept me as an Upasaka (lay disciple).” With these words alone, he was considered to have taken refuge in the Three Jewels.
In fact, before the Buddha converted the Five Bhikkhus, a community of monks–the Sangha–did not yet exist in the world. When the Buddha gave refuges to two merchants and the Dragon King, he had them recite the Three Refuges and instructed them to take refuge in the future Sangha. From this, we can see that the Three Jewels are inseparable; taking refuge in the Buddha and the Dharma while excluding the Sangha does not constitute true refuge.
The words for taking refuge in the Three Jewels is actually very simple, but it is best to memorize it before the ceremony. Typically, those taking refuge repeat each phrase after the presiding monastic. Some people, however, because the refuge master does not speak clearly or because they themselves are nervous, may complete the ceremony without truly understanding the meaning of the refuge formula. Strictly speaking, such a case cannot be considered genuine taking of refuge.
The refuge formula consists of the Three Refuges and the Three Conclusions, as follows:
I, [Your dharma name or given name], for as long as I live, take refuge in the Buddha. For as long as I live, I take refuge in the Dharma.For as long as I live, I take refuge in the Sangha. (repeat three times)
I have taken refuge in the Buddha. I have taken refuge in the Dharma. I have taken refuge in the Sangha. (repeat three times)
The first recitation is the Three Refuges; repeating it three times constitutes the formal transmission of the refuge precepts. The lines that follow are known as the Three Conclusions. The triple recitation of the Three Refuges is the most important moment in receiving refuge, and it is at this very instant that one receives the unconditioned “Precept Essence” of the Three Refuges. It is best to engage in the following visualizations during the formal transmission:
During the first recitation: Through the merit of your own aspiration, visualize the great earth in the ten directions trembling and clouds of merit slowly rising from the ground in all directions.
During the second recitation: These rising clouds of merit gradually gather above your head, forming a magnificent canopy of flowers.
During the third recitation: This gathered canopy turns into a funnel-like form and slowly pours down through the crown of your head, filling your entire body. It then expands outward from within, until your body and mind—following the spreading clouds of merit—pervade the worlds of the ten directions.
At this point, you have fully received the precept essence of the Three Refuge. Your body and mind, together with the merit of the precept essence, become equal in measure to the universe itself. Just imagine how sacred and solemn such an act of taking refuge must be!
Even if one is unable to engage in this visualization, at the very least, one should listen to the refuge words clearly and recite them distinctly–this is absolutely not something to be taken lightly. Therefore, Master Hongyi once offered a deeply earnest passage, which is copied below:
“Monastics and laypeople alike should keep in mind two points of utmost importance when receiving the Three Refuges:
1. Pay careful attention to the meaning of taking refuge in the Three Jewels.
2. When receiving the Three Refuges, the words spoken by the Preceptor must be clearly understood. If the Preceptor speaks entirely in Classical Chinese and you cannot understand it, you cannot truly receive the Three Refuges. If you are too far away to hear clearly, you also cannot receive them. Even if you can hear and understand most of it, but still have one or two doubts, you still cannot properly receive the Three Refuges.
Furthermore, during the formal transmission — that is, the threefold recitation of ‘I take refuge in the Buddha, I take refuge in the Dharma, and I take refuge in the Sangha’ — this is the most critical part and requires your utmost attention. The subsequent recitation ‘I have taken refuge in the Buddha, I have taken refuge in the Dharma, and I have taken refuge in the Sangha’ is called the Three Conclusions and is of secondary importance.
Therefore, all of you who have resolved to receive the precepts should first understand the meaning of the Three Refuges. Furthermore, during the formal transmission, you must focus your attention on the three phrases beginning with ‘I take refuge in the Buddha,’ and so on; only then can you truly receive the Three Refuges.” (see The Essentials of Vinaya)
It follows that, although the words for taking the Three Refuges are simple, it is not easy to truly receive the precept essence of the Three Refuges. We therefore believe that, by this standard, many people today who are counted as disciples of the Three Refuges have in fact not truly received them. If someone knows that they have not received the Three Refuges, there is no harm in asking their original preceptor or another monastic to confer them once more. This is why large-scale refuge ceremonies involving dozens, hundreds, or even thousands of people at one time are the least reliable; at most, they serve merely to plant various wholesome roots.
From the perspective of cultivating spiritual sincerity, the more solemn the ceremony, the more it can inspire devotion; and the stricter the requirements for receiving the precepts, the more it can evoke a sense of sacredness and solemnity.
To seek and receive the Three Refuges, one originally only needed to request a single preceptor and recite the Three Refuges and Three Conclusions before an image of the Buddha. However, to treat the matter with due solemnity, the Vinaya Master Jianyue of Mount Baohua in Nanjing (during the late Ming Dynasty) compiled the Standard Manual of the Three Refuges and Five Precepts (三皈五戒正範). This work was modeled after the ritual procedures for transmitting the Bodhisattva Precepts and even the Full Monastic Precepts. To this day, this book remains in circulation and continues to serve as the blueprint for most preceptors.
In the Standard Manual, there are a total of eight items:
1. Preparing the Seat and Inviting the Teacher: The refuge recipient prepares a Dharma seat for the preceptor, arranges offerings of incense and flowers, and ensures that lamps and candles are properly set out. Then, they pay their respects and formally invite the Preceptor to ascend the seat.
2. Instruction: The preceptor explains the meaning of the Three Refuges.
3. Inviting the Assembly of Sagely Beings: Solemnly inviting the Three Jewels of the ten directions to witness the reception of the Three Refuges, as well as the Dharma-protecting Devas and Nāgas to oversee the altar and safeguard the precepts.
4. Repentance: Repenting past karmic obstacles in order to purify the three karmas of body, speech, and mind. Only after this can one receive the pure and undefiled precept essence of the Three Refuge.
5. Receiving the Refuges: Reciting the Three Refuges and the Three Conclusions, along with making the Three Vows.
6. Making Vows: Arousing the unsurpassed Bodhi Mind (Bodhicitta) and vowing to liberate all sentient beings.
7. Revealing the Benefits and Exhortation : The preceptor explains the exceptional merit of the Three Refuge and exhorts the refuge recipients to practice faithfully in accordance with the teachings.
8. Transfer of Merit: May the merit gained from taking refuge be dedicated to all sentient beings who are immersed in suffering. May they swiftly be freed from the cycle of birth and death, and be reborn in the Buddha-lands.
It is only by following such a process that the reception of the Three Refuges can be considered as truly solemn and fully complete. However, the Standard Manual of the Three Refuges and Five Precepts is not entirely practical in modern contexts. This is because the text used is written entirely in Classical Chinese. Although the language is elegant and refined, if a preceptor insists on strict traditional form and when ascending the seat to deliver the refuge ceremony, simply reads the text aloud word for word, the recipients will be unable to comprehend it. If they cannot, then they do not truly take refuge in a meaningful way. For this reason, Master Hongyi also offered a similar critique:
“The manual compiled by Vinaya Master Jianyue of Mount Baohua uses parallel prose (a form of classical Chinese) for much of its instruction. As a result, most listeners are unable to fully understand it, making it little more than empty formality. It would be best for the preceptor to render it in plain language.” (from The Essentials of Vinaya)
In practical terms, not one of the eight items listed in the Standard Manual of the Three Refuges can be omitted. Because a Bhikshu must not stand while teaching the Dharma to lay followers, a seat must be prepared. To ensure understanding of the meaning of the Three Jewels, instruction must be given. Since the preceptor confers refuge on behalf of the Three Jewels, the holy beings should be invited. To seek a new beginning in life, one must confess and repent of past transgressions. The Three Refuges, the Three Conclusions, and Three Vows are the core of receiving refuge and therefore are indispensable. Furthermore, the Three Refuges are divided into three levels: those who aspire to liberate both themselves and others belong to the highest level; those concerned only with their own liberation from birth and death belong to the middle level; and those who merely seek to avoid falling into the three lower realms and to be reborn among humans or heavenly beings belong to the lowest level.
Consequently, encouraging the aspiration to cultivate bodhicitta is also essential. To strengthen diligence and steadfast resolve, explaining the benefits and offering exhortation is likewise appropriate. Finally, to cultivate a selfless and compassionate spirit, the merit should be dedicated to all sentient beings.
I [Master Sheng Yen] would like to point out one thing here: although early Buddhism did not distinguish between Mahayana and Hinayana, it nevertheless tended towards what later came to be regarded as the Hinayana form. Consequently, the Three Refuges described in the Vinaya were extremely simple; apart from the Refuge formula itself, there was nothing else. When Buddhism was transmitted to China, all traditions came to be integrated into the Mahayana, and all precepts were received and upheld according to Mahayana principles. Therefore, many additional elements were introduced. These additions, however, are beneficial rather than harmful. Today, if one does not take the initial reception of the Three Refuges as an entry into Mahayana practice, then items such as vow-making and the dedication of merit may naturally be omitted from the ceremony.
If limited by time or circumstances, the ritual for taking the Three Refuges may be simplified. I [Master Sheng Yen] will now attempt to offer a simplified version below:
After the preceptor has paid homage to the Buddha and taken a seat, the refuge recipients kneel upright on both knees with their palms joined together. Following a brief explanation of the meaning of taking refuge in the Three Jewels, the preceptor then leads the refuge recipients in reciting the verse of repentance:
“All the harmful karma I have created in the past, has arisen from beginningless greed, hatred, and ignorance, through the actions of body, speech, and mind, I now repent and seek forgiveness before the Buddha.”
Recite this three times, making one prostration after each recitation. This is followed by the formal taking of the Three Refuges and the Three Conclusion:
“I, [Name], for as long as I live, take refuge in the Buddha; for as long as I live, I take refuge in the Dharma; for as long as I live, I take refuge in the Sangha for the rest of my life.”
Recite this three times, making one prostration after each recitation. Then recite:
“I, [Name], having taken refuge in the Buddha, would rather give up my life than ever take refuge in heavenly demons or non-Buddhist paths. I, [Name], having taken refuge in the Dharma, would rather give up my life than ever follow false or non-Buddhist teachings . I, [Name], having taken refuge in the Sangha, would rather give up my life than ever associate with followers of non-Buddhist paths.”
Recite this three times, making one prostration after each recitation, followed by instruction in the Four Great Vows:
“I, [Name], vow to liberate innumerable sentient beings. I, [Name], vow to cut off endless vexations. I, [Name], vow to master limitless approaches to Dharma. I, [Name], vow to attain supreme Buddhahood.”
Recite this three times, making one prostration after each recitation. The preceptor then briefly explains the merits of taking refuge and encourages the refuge recipients to practice faithfully according to the teachings, after which the preceptor leads the recitation of the dedication verse:
“The meritorious practice of taking refuge is supremely excellent. We dedicate all boundless merits and blessings to all beings. May all sentient beings who are immersed in suffering be swiftly reborn in the pure lands of all Buddhas. Homage to all Buddhas of the ten directions of the past, present, and future, to all venerable Bodhisattva-Ｍahāsattvas, and to Mahāprajñāpāramitā, the great transcendent wisdom.”
At this point, the merit of taking refuge is complete. After the preceptor descends from the seat and prostrates to the Buddha, the refuge recipients bow in gratitude to the preceptor. Ordinarily, one performs three prostrations; however, since this is homage to the Buddha and the Sangha, a single prostration is sufficient.
This simplified form of taking refuge does not need to be chanted.As long as the words are recited clearly and distinctly, so that the refuge recipients can truly understand and receive them, it is sufficient.
Particular explanation should be given to the three vows that follow the Three Refuges and Three Conclusions: not to take refuge in heavenly demons and non-Buddhist paths, not to follow the false teachings of non-Buddhist paths, and not to associate with the followers of non-Buddhist paths. By establishing these three vows, the Three Refuges also assume the nature and function of precepts. This is not a matter of Buddhist exclusivity, but rather because non-Buddhist paths—all religious and philosophical teachings outside Buddhism—though they may contain partial truths, are ultimately incomplete. The Buddha is the Great Awakened One, complete in both merit and wisdom. Therefore, having taken refuge in the Buddha, there is no need to take refuge in heavenly demons or non-Buddhist paths. The Dharma is a treasure trove of all wisdom. By taking refuge in it and practicing it, one can surely leave suffering behind and attain peace and joy; therefore, there is no need to take refuge in the false teachings of non-Buddhist paths. The Sangha consists of exemplary teachers who are best able to transmit the path of purity; therefore, there is no need to take refuge in other religious or spiritual communities. These three vows are established to prevent those who have already entered the right path from straying onto wrong paths.
After receiving the Three Refuges, one may still perform rituals such as offerings to local spirits or reverence towards deities in order to protect one’s home, property, country, people, or personal safety.As long as one does not take these practices as one’s ultimate refuge or rely on them as the source of liberation, the Refuge is not broken. However, if one regards them as one’s true refuge, then the Refuge is lost.
Regarding the observance of precepts, after taking refuge in the Three Jewels, there are indeed certain practices that one should refrain from. For those of higher spiritual capacity will naturally embody all the precepts of the Three Jewels. Even for ordinary practitioners, one should only consume meat that meets the five conditions: that one did not see, hear, or suspect that the animal was killed for oneself, and that the meat comes either from an animal that died naturally or was left over after being eaten by other animals. One should also avoid engaging in harmful occupations such as slaughtering animals, trading in alcohol or drugs, or other unwholesome business involving sexual misconduct or gambling. During the first, fifth, and ninth lunar months every year, as well as on the six fasting days each month (the 8th, 14th, 15th, 23rd, and the last two days of the month), one should observe the precepts and maintain fasting discipline. By practicing in this way, one may be able to attain liberation in the first assembly of the future Buddha, Maitreya.
There is another very important concept regarding taking refuge in the Three Jewels that should be clearly understood. When we take refuge in the Three Jewels, we are in fact taking refuge in all Buddhas, Dharmas, and Sanghas throughout the ten directions and the three periods of time. This is why the dedication of merit concludes with the line: “Homage to all Buddhas of the ten directions of the past, present, and future, to all Bodhisattva-mahāsattvas; and to Mahāprajñāpāramitā, the great transcendent wisdom.” The first line represents theBuddha Jewel, the second represents the Sangha Jewel, and the third represents the supreme Dharma Jewel. Together, these three lines encompass both the Principle and the Phenomenal Three Jewels.
At our current level of practice, we focus primarily on the Phenomenal Three Jewels in their visible and concrete forms. Therefore, we should respectfully honor and make offerings to all sacred images of Buddhas and Bodhisattvas, all Buddhist scriptures, and all Buddhist monastics. Nevertheless, our original teacher among the Buddhas is Shakyamuni Buddha, and our original teacher among the Sangha is our preceptor from whom we took refuge. Out of gratitude, we naturally place a special emphasis and reverence towards them. However, if one considers only Shakyamuni Buddha as a true Buddha while denying all other Buddhas,this would go against Buddhist teachings. Likewise, if one only respects their own preceptor while failing to respect other members of the Sangha, that is also wrong. It is like dismissing countless good deeds while acknowledging only one, or planting only one plot of land while leaving countless others barren. Such behavior can only be regarded as foolish.