Refuge

Zen talk December 2025

“Buddham saranam gacchami,” I take refuge in the Buddha. This is how it sounds in just about all Buddhist traditions around the world. In different languages and with different interpretations. In the Theravada tradition, the Buddha in this formula refers to the historical figure. In Mahayana, it often represents our awakened nature. Refuge is taken not only in the Buddha, but also in the Dharma and the Sangha, the teachings and the community. Together they are the three jewels (triratna).

The ritual of taking refuge also differs from tradition to tradition. Sometimes it is a collective event that is repeated each time. Sometimes it is a special individual ceremony, in which the person taking refuge is given a new name by his teacher. In Western Buddhism, it is often seen as officially becoming a “Buddhist”.

But what is taking refuge? It is the translation of the Pali/Sanskrit “sarana” and, as is often the case with Buddhist concepts, it is difficult to translate it accurately into our culture. According to the dictionary, you can also take refuge in alcohol or drugs, in lies and deceit, in an ideology or in God. Clearly, none of these are meant here.

Buddhologist David Kalupahana explains how in his native Sri Lanka, people are very aware of the difference between the gods, from whom they seek protection (patittha), and the Buddha, in whom they take refuge (sarana). In order to receive protection, one must appease the gods. That is why offerings are made to the gods, but not to the Buddha. Kalupahana illustrates two important points here. Taking refuge in Sri Lanka does not mean “becoming a Buddhist”. The Hindu gods remain present. But the relationship with the Buddha is of a different order.

In a completely different part of the world, as a tourist in China, I always enjoy visiting the Buddhist temples. You find them everywhere. They are very popular places, and you see people burning incense and bowing before statues of Buddhas and Bodhisattvas, and putting lots of money in the offering boxes. At first glance, this seems very different from what Kalupahana says.

In one of those monasteries, in Suzhou, some very friendly people gave us a small booklet written by the abbot of the monastery, Jiqun Fashi. It is the result of a conversation with a number of young people about the place of religion and Buddhism in a rapidly changing Chinese society.

Jiqun writes that burning incense and worshipping the Buddha can indeed be a form of superstition, at least when it is disconnected from taking refuge. Strictly speaking, he says, this is not Buddhism but merely utilitarian behavior based on an attitude of “if it doesn’t help, it doesn’t hurt” and “you never know if it will help.” However, once you have taken refuge, it takes on a completely different meaning. Then bowing and burning incense can become a ritual expression of this.

He concludes his conversation with: “In summary, theistic religions believe in a supreme deity, placing humanity’s destiny, liberation, and hope entirely upon supplication to this god. Buddhism, however, denies the existence of a supreme deity, asserting that all human experiences are the result of one’s own thoughts and actions. The liberation from human suffering is achieved through right thinking and acting, by purifying and perfecting oneself by aligning with the universal principles of cause and effect. This is precisely what distinguishes Buddhism from other religions.”

And that is the true meaning of refuge. Rather than taking refuge in something outside ourselves, we take refuge in our own behavior, our own thoughts and actions. The Buddha sets us an example, the Dharma gives us guidance, and the Sangha supports us.

You also read it in the well-known verse from the Dhammapada:

To abandon what is evil
To cultivate what is wholesome
To purify the mind
That is the teaching of the Buddhas.
(Dhp 183)

In Buddhism, we are not passive recipients but active participants.