Collection of Teachings On Refuge

REFUGE - THE GATEWAY TO BUDDHISM

Refuge represents a complete pathway into Buddhism, encompassing the facets of Theravada, Mahayana, and the highest teachings of Dzogchen and Mahamudra found in Vajrayana.

REFUGE - THE FOUNDATIONAL PILLAR OF BUDDHISM

Refuge is more than just a foundational element in Buddhism; it enhances and solidifies all higher practices as one progresses toward more advanced stages. Therefore, learning about refuge meticulously and extensively, understanding its depth, why it is significant, and how it should be practiced, can greatly benefit one's Buddhist practices. This profound knowledge allows one to be a grounded, authentic, and profound practitioner.

When Atisha first arrived in Tibet, many Tibetan practitioners seemed to lose touch with the fundamental teachings. They were preoccupied with deep tantras and lofty meditations, while the foundational Dharma was not well established. Everyone was discussing advanced teachings, akin to the modern world where conversations about Dzogchen, Mahamudra, and high Tantric practices are prevalent. When elevated forms of meditation are taught, one might question whether those engaging in these practices have indeed mastered the basics of Buddhism. More often than not, they have not, yet they still reach for these higher teachings.

THE 'REFUGE PANDITA' - JOWO JE PALDEN ATISHA

When Palden Atisha, the renowned Indian Buddhist master, was invited to Tibet, he observed extreme confusion concerning the correct practice among the locals. Despite his reputation as a distinguished scholar and master, Atisha prioritized the significance of refuge in Tibetan Buddhism, placing such an emphasis on it that he was bestowed with the nickname 'Refuge Pandita'.

Atisha devoted approximately 17 years to Tibet, translating texts and re-establishing the pure Dharma, which had been largely distorted following a period of persecution. His presence in Tibet proved pivotal, reinvigorating Buddhism and sparking a revival that ushered in another golden age of Dharma in the Land of Snows.

Without a fundamental understanding of refuge, one essentially bypasses the central task of laying the foundation. It's akin to attempting to construct a grand house without proper attention to the quality and stability of the groundwork. Even if you manage to build an apparently magnificent palace, it won't stand for long. A minor landslide would suffice to topple the entire structure. Similarly, engaging in advanced tantric practices or meditation without the necessary preliminaries will fail to yield the lasting benefits of authentic Dharma.

THE MEANINGS OF REFUGE

At its core, taking refuge in Buddhism signifies seeking shelter in the Three Jewels — the Buddha, representing the goal of the path; the Dharma, embodying His teachings as the path itself; and the Sangha, the spiritual companions aiding one's journey towards the goal. These jewels are a true and worthy refuge as they possess the power and methods to deliver us from the sea of samsaric suffering.

What we pursue in refuge is protection from samsara and all its associated suffering. Under their shelter, we learn and practice the methods laid out by Lord Buddha, aiming to attain His level of realization. Therefore, we must recognize that this external refuge is provisional in nature because once one has comprehended the absolute nature of reality, they have reached the ultimate refuge.

UNDERSTANDING REFUGE: VARYING NOTIONS

The concept of refuge varies across Buddhist traditions. In Theravada, taking refuge in the Buddha, Dharma, and Sangha is a key component, a principle also included in Mahayana and Vajrayana. In the context of Mahayana, the aspect of Bodhicitta becomes significant, and it is further emphasized in Vajrayana. However, elements such as Bodhicitta, prevalent in Mahayana and Vajrayana, are not necessarily found within the Theravada tradition.

REFUGE IN THERAVADA

From the Theravada perspective, the aspiration is to liberate oneself from the pain and suffering of samsara. The Buddha, Dharma, and Sangha serve as guides out of this cyclic existence. By seeking refuge in these Three Jewels, one hopes to escape the misery of samsara. The underlying idea is a shift from painful cyclic existence to Nirvana. This is akin to seeking refuge in a safer location in the face of natural disasters or other catastrophes. Essentially, taking refuge in Buddhism signifies working towards establishing oneself in a secure settlement, transitioning from samsara to Nirvana. This represents the primary concept of refuge in Theravada.

REFUGE IN MAHAYANA AND VAJRAYANA

The principle of refuge in Theravada is also found in Mahayana and Vajrayana, specifically, seeking protection from samsara through the Three Jewels. However, the Mahayana interpretation goes a step further.

The act of taking refuge in the Buddha, Dharma, and Sangha is motivated by the aspiration to emulate them in order to help all beings. This requires practicing and developing oneself, aspiring to embody figures such as Green Tara, Guru Rinpoche, or Lord Buddha, to be beneficial to all beings. This incorporates a sense of Bodhicitta in conjunction with refuge.

The objective extends beyond personal liberation from samsara; the aim is to aid all beings. By becoming like the Buddhas and Bodhisattvas, one's capacity to help others increases. Thus, refuge in this context encapsulates Bodhicitta, shifting the focus from self to others. This notion doesn't exist in Theravada, which primarily concerns self-liberation from samsara, referred to as 'So Sor Tagpa' in Tibetan.

The concepts of Refuge and Bodhicitta in Vajrayana mirror those in Mahayana, as Vajrayana aligns with Mahayana in its interpretation of Bodhicitta. Both traditions embrace Action Bodhicitta, as represented by the Six Paramitas, and no practice is considered to exceed these in depth or profundity. Although Vajrayana is a subset of the Mahayana tradition and shares similar Bodhicitta practices and perspectives on emptiness, the methods for realizing emptiness differ notably between these two traditions.

The Three Levels of Refuge

The Outer Refuge

The outer refuge means we generate faith and devotion toward the Buddha, Dharma and Sangha. Taking refuge in Buddha as the teacher, in the Dharma as the path, and in the Sangha as companions. This is the approach of the Basic Vehicle in refuge. Understand that Buddha, he himself has realized the absolute truth or reality. He is teaching us what he has realized, not something that he was told or taught, nor something that he created. His realization is attained through the path of practice. Just like what Buddha did, we accumulate merits and approach the path, eventually we will realize the truth. That's why Buddha is being taken as a teacher, as he showed us the path.

Dharma is the path or practices we take to realize the ultimate truth.  We walk the path exactly as what Lord Buddha has laid before us through which he attained enlightenment. If we follow His teachings and practice accordingly, will lead to the same fruition.

Sangha is a noble community that sustains and propagates the teachings of Lord Buddha. We rely upon their encouragements and spiritual assistances along the way on our journey to enlightenment.

Every refuge prayer in Vajrayana contains few verses that carry the similar meanings ... "may we attain enlightenment for the benefit of all beings" ... In this way, the refuge practices cover the Mahayana aspect of Bodhicitta that entails the compassionate wish to attain enlightenment for the benefit of all mother beings and to put that aspiration into action through one's practices.

The Inner Refuge

The Inner Refuge is one step further, that linking it to the inner practices. This exists only in the Vajrayana tradition. Here, one generate the extraordinary devotion to the authentic guru, and engage one's body, speech and mind, sincerely and purely, in serving the guru and practicing the sublime Dharma under his guidance and blessings.

Then, one takes the meditation deities or yidams as support in one's practices; and the dakinis as one's companions in the path. One has the notion that the whole existence is the nature of emptiness, and whatever one see is a form of illusion. So, now the sense of understanding refuge is a little deeper. The entire phenomena is the mandala; the form is the deity, and the sound is the mantra. In this aspect, the Guru, Deva, Dakini became the inner refuge.

The Ultimate Refuge

The highest Secret Mantrayana way of understanding refuge is related to the true nature of mind. Realizing the indestructible, unchanging natural state of one's mind -- the inherent co-emergence or primordial wisdom, is the ultimate refuge.

Therefore, a simple word of refuge encompasses the essential practices of Theravada, Mahayana and Vajrayana, including the highest aspect of the Dzogchen and Mahamudra ways of realizing the true nature of mind in ultimate refuge. It covers all aspects of meditation in entirety. So, refuge, in the reality is very deep and profound. It is practically a complete spiritual journey.

Taking Refuge

Refuge taking ceremony is part of refuge. After taking refuge, there are commitments and things to be practiced, such as not harming deliberately, knowingly. Respecting the Dharma, not abandoning them. Following the teaching of Buddha as much as possible. Remembering the Buddha-Dharma-Sangha often, and relying upon them with faith at all times, good and bad ... Then, gradually we learn to rely on our own fate and karma.

Relying on them become an interesting theory later, because we do not believe Buddha is a creator, nor he creates everything. So, Buddha cannot change our fate. Relying on them means we are relying on their teachings, that their teaching's messages are: "We are responsible for our own self." Then, we start doing good deeds, abandoning negative actions that brought forth bad karma.

Thus, relying on them does not mean we just make them happy and closed our eyes doing nothing, and expecting everything will be ok. Relying on the is to rely on their teachings, their advices. Basically, their advices is that, "I cannot do anything for you. Your karma is your own karma, so you have to clean your karma. You are responsible for your own fate, and all your experiences are manifested according to your own deeds."

So, gradually one learned and accepted that not the Three Jewels nor the Three Roots can grant one's liberation or cure one's sufferings. Nevertheless, by taking refuge in the Three Jewels, we receive their blessings and guidance to learn and practice the teachings accordingly, clarifying our doubts and pacifying the obstacles along the path. Through the two accumulations, karma purifications and the blessings of one's realized master, enlightenment is the fruition of our practices.

So, if you follow the refuge thoroughly, it is a complete path of Buddhist.

Refuge and Its Basic Commitments

Do not harm or do not kill is the first step of Buddhism. Because anger as an emotion, killing is an act resulted from a harming mind. This is the main focus of Buddhist, and that must be abandoned. Evil deeds or negative karma or whatever we called it; among all the emotions, this are the most important aspect that Buddha emphasized. The anger, is the Buddha main focus. Buddha often taught on this. Theravada practice is basically focused on this, not to kill, not to get angry; that's their main focus or practices.

When you take refuge, that's the samaya you focus on, not killing, not harming, not to be angry. Then you go one step up in Mahayana, not only not killing, but helping; not only not getting angry, but generating compassion. In order to take the next step, you must first master the first step. You cannot practice compassion without first abandoning the harming mind. Now, you are not just not doing the negative aspect, but you are engaging in the opposite of it. That's why "Maha" means bigger, greater - bigger heart, greater aspiration. For example, I am not going to kill, but if I have a bigger heart, I am going to save. I want to engage; I want to protect; I can put my life at risk, as long as I can save. If I died, it doesn't matter, I am ready. For that it required a bigger heart, bigger effort. Therefore, entering into the "Maha" vehicle is said to have taken a higher or further step, where you encompass the welfare of other in your heart.

Logically thinking, without abandoning the first part, the harming mind, how can we engage in helping? So, the primary refuge commitment, is not killing, not harming. As we enter into Mahayana, then, it's bodhicitta. Helping other, generating bigger heart and greater mind to liberate all beings from samsara; sincerely concern for all beings.

However, Refuge and Bodhicitta do not stand as two separate things. In order to practice bodhicitta, you must first have refuge. Without refuge, you cannot practice bodhicitta. But without bodhicitta, you can practice refuge. In order to practice the higher yana, one must first complete the teachings of the basic yana. That's why when you intend to follow Vajrayana, you must first go through refuge and bodhicitta before entering into the Tantrayana practices - the generation and completion stages; the transformation of the illusional existence into the mandala; the form as the deity and the sound as the mantra, etc. Whatever higher practice that you do, you cannot abandon Refuge and Bodhicitta, which is the heart and core of all practices.

The Practices of Refuge in Vajrayana

All the teachings expounded by Lord Buddha Shakyamuni comes down to Refuge and Bodhicitta. Thus, it's worthwhile investing your time and effort in building the correct and in-depth understanding on Refuge and Bodhicitta, which shall form the indestructible solid foundation for all advanced practices in the later stage.

If you do not comprehend the inner meaning of Refuge, you cannot even practice the Hinayana, let alone the Mahayana. If you have no inclination towards Bodhicitta, you are not qualified to enter the path of Mahayana, let alone Vajrayana. Refuge and Bodhicitta are like a perfect pair of wings; that's capable of freeing oneself and other from the ever painful and tricky samsaric existence.

Refuge and Bodhicitta are completed in the preliminary practice of Vajrayana, called Ngondro - the Fourfold Hundred-Thousand Preliminaries. These practices consolidating one's foundation, making the solid base for higher practices. In the beginning part of the Ngondro, is a refuge and bodhicitta practice with physical engagement. One verbally recites the refuge verses while physically prostrating and mentally visualizing that all beings along with you taking refuge in the sublime objects worthy of refuge in the Refuge Merits Fields, including the Three Jewels and the Three Roots

*Click here to read a separate teaching on Ngondro by Rinpoche for further reading.

Some Q&A On Refuge:

1)  In almost every Vajrayana 'event' that I attended, there is a "Refuge taking Ceremony." Can Rinpoche please explain what the essence of refuge taking is?

I don't think every Vajrayana event has a refuge taking ceremony, but the master will give you refuge prior to empowerments. Taking of refuge, generating Bodhicitta and visualization as 'triyana' is completed in one practice of Vajrayana.

Refuge is the Theravada aspect, Bodhicitta is the Mahayana aspect, and visualization and meditation are the Vajrayana aspects.

Vajrayana practices always include the other yanas, so they must have an element of Theravada and Mahayana. Refuge is like the basic ground, like the foundation, Bodhicitta is like the house and Vajrayana deity visualization is like the beings that live in that house. That's the three yanas. Refuge and Bodhicitta always come in these aspects.

But regarding the refuge taking ceremony, it should be conducted only when there is somebody who wants to take refuge under that particular master. Otherwise, one just repeats after the master the refuge and Bodhicitta verses as part of the practice or requirement during the empowerment.

Without refuge and Bodhicitta, Vajrayana cannot be practiced. Refuge is the door to Buddhism. If you don't take refuge in the Buddha, Dharma and Sangha, you have not yet committed yourself to practice what Buddha taught, you have not opened your heart to the Three Jewels. And so there is no way to practice. That's why refuge is needed.

Bodhicitta is included because we cannot do everything just for ourselves; we have to always engage others, to benefit others. So, that's Bodhicitta practice.

Finally, understanding and transformation of everything around us, self, body, speech and mind through the practice of knowing the nature of everything as Dhamakaya is the practice of Vajrayana.

2)  I heard some masters saying that refuge is taken only once in a lifetime. But I have seen many people taking refuge many times under different masters? Some say taking refuge under a particular Rinpoche is to make "connection" with that Rinpoche, so that we will be able to meet him again in the future or next life.

That's true! You can take refuge if you feel a particular devotion to a particular master, even though you have taken refuge before. You're actually taking refuge in the Buddha, Dharma, Sangha. The master is the one who is giving you the refuge.

So, if you have a particular feeling for or devotion to another master, you can also take refuge again with him, but not in the sense that you have not obtained refuge before. You had it. But you are taking it again. This means you can take refuge again and again, and receive the blessings again and again from various masters. You recite the refuge prayers three times, and you are receiving the blessings from the masters.

Just as you can receive empowerment again and again, you also can receive refuge and Bodhicitta vows many times. That doesn't mean that when you receive once, you have the Bodhicitta. Where is our Bodhicitta? Bodhicitta can never be received and obtained. It's has to be cultivated by us. The more you receive it, the more the blessing is.

But, that doesn't mean you can take refuge everywhere, from any teacher, at any time, because there are also samayas to keep. That master becomes your master, you must respect him, and you must follow him. That's why refuge is not taken from every master you meet, but not only once as I've mentioned. You have to understand, you have to follow and you have to listen to your heart. You have to know.

The above texts are compiled from various teachings conferred by Drukpa Choegon Rinpoche at numerous events around the world. We have distilled the essence of these teachings for the benefit of readers. May it benefit all!

Any errors or inaccuracies in the texts are the sole responsibility of the transcriber, translator, editor, and web administrators. They do not reflect Rinpoche's teachings, which are always flawless and insightful.

Stay tuned for more teaching compilations, which will be uploaded soon!