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To explain the second topic, the object in which to take refuge, you may ask whether to take refuge in the powerful deities Brahma, Vishnu, Mahadeva, and so forth, or in the powerful deities and nagas of one’s country who abide in mountains, boulders, lakes or trees, and so forth. They are not objects of refuge because they cannot give you refuge. In sutra it says:

Worldly beings take refuge In the deities of mountains, Forests, shrines,

Rocks, and trees.

These are not the supreme refuge.

Should you take refuge in your parents, relatives, friends, and so forth—those who are kind to you and who benefit you? These also will not give you refuge. The Representation of the Manifestation of Manjushri Sutra says:

Parents are not your refuge.

Relatives and friends are also not your refuge. They will go to their own destination And leave you.

Why can’t they give refuge? In order to give refuge, one should be free from all fear and have no suffering. These beings are not free from all fears and are in a state of suffering. Therefore, Buddhas are the only ones who are completely free from suffering, Dharma is the only path for the practice of Buddhahood, and the Sangha is the only guide to Dharma practice. Therefore, we take refuge in these three. Thus, in sutra it says:

From today, take refuge in the Buddha, Dharma, and Sangha,

Who protect those without protection And dispel the fear of those who are afraid.

Even though they may have the power to give refuge, if I go to them for refuge, will they really protect me? There is no reason to doubt this. The Sutra of the Great Parinirvana says:

By taking refuge in the Three Jewels, One will achieve the state of fearlessness.

Therefore, this will explain how to take refuge in these three. The summary:

Classification, working basis, objects, time, Motivation, ceremony, activities,

Training and beneficial effects—

These nine comprise the explanation of taking refuge.

1. Classification. There are two categories of refuge: the common1 refuge and the special refuge.

2. Working Basis. There are also two different working bases. The common working basis is one who fears

the suffering of samsara and holds the Three Jewels as deities. The special working basis is a person who possesses the Mahayana family and the pure body of gods or humans.

3. Objects. There are two objects of refuge:

a) Explanation of the Common Objects. The common objects are: the Buddha Jewel—the Blessed, Exalted One who possesses the perfection of purification, primordial wisdom and excellent qualities; the Dharma Jewel, in two parts—the literature containing the twelve aspects of Dharma,2 and the Dharma-of-realization,

which consists of the Truth of the Path and the Truth of Cessation; the Sangha Jewel, which is also in two. The ordinary Sangha is a community of four or more fully ordained ones. The Sangha for Noble Beings is called the “Four Pairs”3 or “Eight Individuals.”4

b) The Special Objects of Refuge. The special objects of refuge are objects abiding in front of us, those with full realization, and suchness. In the first category, objects abiding in front of us, the Buddha is the images of the Thus-gone One, the Dharma is the Mahayana scripture, and the Sangha is the community of bodhisattvas. In a state of full realization, the objects are the Buddha, as the embodiment of the three kayas; the Dharma, as the peace of the precious, noble Dharma and nirvana; and the Sangha, consisting of bodhisattvas who have attained the great bhumis. Regarding the object of suchness, Buddha alone is the object of refuge. The Unsurpassed Tantra says:

Ultimately, only the Buddha constitutes a refuge for beings.

In that case, how can Buddha be the ultimate refuge? The same text says:

Which is the ultimate attainment of the Sangha.

Due to being the ultimate refuge, the Sage is free from birth and cessation, is fully purified, is free from desire, and has the nature of Dharmakaya. The assembly of the three vehicles5 attains perfection when it

achieves the ultimate purity of the Dharmakaya. Therefore, the Sage is the ultimate refuge.

In that case, are the Dharma and Sangha the ultimate refuge or not? The Unsurpassed Tantra says:

Neither both aspects of Dharma Nor the assembly of Noble Ones Constitute a supreme refuge.

Why are they not the ultimate refuge? The first type of Dharma is merely the assemblage of a heap of names and writings. Once you cross, you have to give it up like a boat. Therefore, it is not the ultimate refuge. Of the two aspects of the Dharma-of-realization, the Truth of the Path is composite, and so, is impermanent. Therefore, it is deceptive and not the ultimate refuge. According to the Hearers, the Truth of Cessation ceases its continuity like extinguishing a lamp, so it is nonexistent and, therefore, is not the ultimate refuge. The Sangha itself fears samsara and goes for refuge to the Buddha; because it has fear, it is not the ultimate refuge. Thus, the Unsurpassed Tantra says:

Because of being abandoned and because of deception, Because of not existing and because it is with fear, The two types of Dharma and the noble assembly Are not the ultimate refuge.

Therefore, Acharya Asanga said:

The inexhaustible refuge, the eternal refuge, the unchanging refuge, the ultimate refuge is only one—the Thus-gone One, the Foe Destroyer, the Complete, Perfect Buddha.

In that case, doesn’t this contradict the explanation that there are three types of refuge? The three refuges appear as a method to lead sentient beings. The Great Liberation Sutra says:

In brief, one refuge and three methods.

How are the three methods laid out? The Unsurpassed Tantra says:

By the teacher, teachings, and disciples, Three vehicles, and three actors— According to interests

The three refuges were laid out.

The three methods were laid out accordingly: the three qualities, three vehicles, three actors and the three aspirations.

Furthermore, in order to demonstrate the qualities of the teacher, the Buddha is the refuge for persons of the bodhisattva vehicle and those who are interested in performing the supreme activities of a Buddha. They take refuge in the Buddha, the supreme being of the “two-leggeds.”6

In order to demonstrate the qualities of the teachings, the Dharma is the refuge for persons of the Solitary Realizer vehicle and those who are interested in the work of the Dharma. They take refuge in Dharma, the supreme freedom from all attachments.

In order to demonstrate the qualities of the practitioners, the Sangha is the refuge for persons of the Hearer vehicle and those who are interested in the work of the Sangha. They take refuge in the Sangha, the most excellent of all communities.

Thus, the three refuges are laid out by the three meanings and according to the six persons. The Exalted, Blessed One said this in a conventional state in order that all sentient beings could gradually enter into the different stages of the vehicles.

4. Time. Time also has two subdivisions. In the common way, one takes refuge from now until death. In the

special type, one takes refuge from this time onward until the ultimate enlightenment is achieved.

5. Motivation. There are also two types of motivation. The common motivation is to take refuge with

the thought of one’s own unbearable suffering. The special one is to take refuge with the thought of others’ unbearable suffering.

6. Ceremony. There are two types of refuge ceremony.

a) In the common ceremony, first the disciple supplicates [the master] to perform the ceremony, and then the master makes offerings in front of the Three Jewels. If this cannot be arranged, then the disciple should visualize the Three Jewels in space and mentally do prostrations and make offerings. Then the disciple repeats after the master, “Please hear me, all Buddhas and bodhisattvas. Please hear me, masters. My name is . From this time until I achieve enlightenment, I take refuge in all the Buddhas, the supreme beings among the ‘twoleggeds.’ I take refuge in the Dharma, the supreme freedom from all attachments. I take refuge in the Sangha, the most excellent of all communities.” This is repeated three times from the heart.

b) The superior ceremony consists of: (1) preparation,

(2) the actual ceremony, and (3) conclusion.

(1) Preparation. First, a qualified master who is worthy of being attended is offered a mandala with flowers and then is requested to perform the ceremony. The spiritual master will accept if the disciple belongs to the Mahayana family and is a proper vessel. On the first day, he prepares the objects of refuge, performs the offerings, and explains the beneficial effects of taking refuge and the faults of not taking refuge.

(2) Actual Ceremony. On the second day, he performs the actual ceremony. First, the disciple cultivates the mind that the objects of refuge in front of him are the actual refuges, does prostrations, and makes offerings. Then, he repeats after the master in this way: “Please hear me, all Buddhas and bodhisattvas. Please hear me, masters. My name is . From this time until I achieve Buddhahood, I take refuge in all the Buddhas, the supreme beings among the ‘two-leggeds.’ I take refuge in the Dharma of peace and nirvana, the supreme freedom from all attachments. I take refuge in the Sangha, the supreme assembly of the non-returning bodhisattvas.” Thus repeat three times.

After that, the full-realization refuge objects are invited and the disciple visualizes them as actually present, does prostrations, and makes offerings. With a mind of complete surrender, he repeats the refuge ceremony three times, as before.

After that, he prostrates and makes offerings to the suchness refuge object, free of the three spheres.7 All

phenomena are primordially selfless, existing without any identification of their own. The Buddha, Dharma, and Sangha should also be seen in this way. That is the inexhaustible, eternal, unchanging, ultimate refuge. The Naga King Anavatapta-Requested Sutra says:

What is taking refuge with a mind free from worldly activities? Those who realize all phenomena are nonexistent and have no form, no perception, and no characteristics see the Buddha perfectly. That is taking refuge in the Buddha. One who realizes all phenomena are the nature of Dharmadhatu is taking refuge in the Dharma. One who realizes that the composite and non-composite are non-dual is taking refuge in the Sangha.

(3) Conclusion. The third day is the conclusion ceremony, where one makes offerings to the Triple Jewel with gratitude.

7. Activities. The Ornament of Mahayana Sutra says:

Protection from all harm,

Freedom from lower realms and being unskilled,

Freedom from the view that there is a person, and protection from the lower vehicles— Therefore, it is the noble refuge.

Thus, the common refuge protects one from all harms, the three lower realms, unskilful means, and belief in an abiding person. The special refuge protects one from the lower vehicles and so forth.

8. Training. There are three general trainings, three particular trainings, and three common trainings.

a) The three general trainings consist of making a constant effort to make offerings to the Triple Jewel, even offering whatever one eats or drinks; not forsaking the Triple Jewel even at the risk of one’s life or for great rewards; and repeatedly taking refuge by recollecting the qualities of the Triple Jewel.

b) The three particular trainings are: having taken refuge in the Buddha, one should not take refuge in other deities. The Sutra of the Great Parinirvana says:

One who takes refuge in the Buddha Is the pure upasaka.

Never go for refuge To other deities.

Having taken refuge in the Dharma, one should not harm other sentient beings. It says in sutra:

By taking refuge in the precious Dharma,

One’s mind should be free from hurting and harming others.

Having taken refuge in the Sangha, one should not rely on heretics. It says in sutra:

By taking refuge in the Sangha, One should not rely on heretics.

c) The three common trainings are to respect the Buddha Jewel in every form, even a piece of a tsatsa; to respect the foundation of the Dharma Jewel, the books and the texts of precious Dharma, even one syllable; and to respect the precious Sangha Jewel, the dress of Buddha, even a patch of yellow cloth.

9. Beneficial Effects. There are eight beneficial effects of taking refuge: one enters into the Buddhist

path; refuge becomes the foundation for all other precepts; refuge becomes a cause for purification of all the negative karmas accumulated earlier; one cannot be thwarted by the different human and non-human obstacles; one accomplishes all that one wishes; one achieves the great cause of merit; one will not fall into the lower realms; and one quickly achieves the perfect enlightenment.