Taking Refuge in Three Jewels

sorry for the delay - I didn't have time to reply sooner.
I follow a Tibetan tradition so the things stated here may differ from other traditions. This is only a brief outline of the subject. To understand it well, you'd need to receive teachings from a qualified teacher.

The first thing in considering refuge is why would you seek refuge? The "Four Noble Truths" describes our situation. We experience suffering, or what is sometimes described as dissatisfaction, never quite content with things. Suffering has causes and the fundamental causes are karma, self-grasping, negative emotions and habitual tendencies. We have been caught up in the cycle of samsara for an inconceivable length of time, never able to find a way to finally and completely escape. But it's not like samsara is this place here and nirvana is that better place over there. They are both here now in this moment, in this place, in this experience. It's how we look, how we experience that is samsaric or nirvanic. If we could see clearly how things really are and rest in complete confidence in that understanding at all times, we would be soon enlightened. As stated in the Four Noble Truths, there is the possibility of complete freedom from suffering and there is a way to get to that.

In our infinitely long time in samsara, we have not found the way to be free. And that is where the Buddha comes in. He has found the way and has attained complete freedom and complete wisdom of omniscience which knows both the nature of things and the detail of all the infinite variety of appearances. He then went on to show his followers the way to enlightenment - teaching the dharma. His followers, the sangha attained liberation or were set on the way to liberation by following the dharma he taught. The wisdom of his teachings has continued from master to student down to us today. As time passes, the karma of beings cause the dharma to gradually diminish until at some time the dharma will become exhausted. For the time being, the dharma of the current Buddha is available and we have the opportunity to attain enlightenment through following the teachings he has given.

In the Tibetan traditions, you usually focuses first on "The Four Thoughts" as a way to appreciate why you might want to go for refuge. Also, through experiences of life, you can begin to see the transitory, impermanent nature of things as well as how the things we usually seek security in don't really bring long term lasting happiness. In these ways we begin to develop an interest in something other than our usual ways of relating to the world.

The word "Refuge" has a meaning of protection from something we fear. In this case it is the fear of continuing in the cycle of samsara. As we have not, up to now, found a way out, we ourselves are not self-sufficient or reliable to get out on our own. The things we usually rely on for happiness provide only something temporary. So, we might seek for something more reliable. The Three Jewels are said to be a reliable source of refuge. The Buddha is the teacher; the dharma is the path we follow; the sangha are the companions or community that supports us along the way. We are like a sick person. The Buddha is like a doctor who diagnoses the condition and prescribes treatment. The Dharma is the medicine and treatment we need to take. The sangha is like the nurse who helps us along the way.

In Tibetan (vajrayana) traditions we consider refuge to also include the guru (one's main teacher), yidam (meditation deity) and khandro (associated with enlightened activity); tsa (channels), lung (inner air) and tigle (essences); and also the various aspects/qualities of our buddha nature.

Faith is an important element of refuge but not blind faith (which we often associate with the word). Faith is something which develops gradually through listening to teachings, contemplating their meaning and putting them into practice through meditation and integration in daily life. It is said that there are 3 or 4 kinds of faith: "inspired faith" on meeting a teacher or hearing the dharma; "eager faith" as we apply the dharma in life we get a feeling of how it works; "confident faith" when we have really deeply practised it, integrated it and understood it - we know it works; "irreversible faith" when all doubt is gone. We can begin in the path with some degree fo inspired faith. As faith develops, confidence in taking refuge the 3 Jewels becomes stronger.

In taking refuge there is the object (the 3 jewels) and there is the timespan. We make the commitment to rely completely on the 3 jewels from now until we attain complete enlightenment. There are plenty of teachings on the qualities of the 3 jewels elsewhere. Also in mahayana, we always bring the intention that we wish to bring all beings to enlightenment and aim to attain enlightenment in order to bring beings to that state a well. It is with this intention that we go for refuge.

Refuge can be taken in a formal ceremony with a teacher. It can also be taken as a personal vow and as a daily practice. There is a practice of refuge which practitioners of Tibetan Buddhism do as part of daily practice. It is said that when refuge is fully accomplished, one sees everything in life as a manifestation of the 3 jewels and one relies completely on them in all situations and activities. Refuge inspires you to let go of negative thoughts, emotions and actions and to adopt more positive ones. You find more confidence to face and transform difficulties.

There are various commitments in taking refuge: Not taking refuge in other sources such as worldly pursuits; not harming beings, not keeping close company with those who hinder your spiritual development; to honour and respect representations of the 3 jewels.

This is only a very brief summary description, probably missing important aspects, and doesn't do the subject any justice. Receiving teachings directly from a proper teacher will be far better and much more inspiring.

The beautiful explanation was just some summary points from the booklet "The Crucial Points of Ngondro - Refuge". This in turn draws on "The Words of My Perfect Teacher" by renowned teacher Patrul Rinpoche and "A Guide to the Words of My Perfect Teacher", by Khenpo Ngakchung.

You're confused by tsa, lung, tigle? After many years of pottering about and not really progressing in the teachings and practice, I haven't received more than brief mentions of what these are; I can't really tell you anything much about them.

No, they are something different from the three jewels.

In the Nyingma traditions, you begin with mediation and compassion practices and progress to Ngondro practices which establish a basis for Vajrayana practice. Then you practice the "Three Roots" practices of Lama, Yidam and Khandro. Having accomplished these, you would then be qualified to do "Completion Stage" practices which work directly with the enegetic body. Without having followed and accomplished the earlier stages, one might not have the stability and understanding to follow the practice in a good way and instead one could get stuck in some mis-understanding and go completely astray from true practice. At any rate, for some reasons, these practices are not taught to people who have not done the necessary preparation.

Even to talk about energetic/subtle body or channels, inner air and essences is conceptual and dualistic whereas the correct understanding and practice associated with them go beyond ordinary conceptual mind. These things have to do with how the true nature of reality is and how it manifests as the body and experienced reality. Something like that anyway.