View source for Refuge in Buddhism

{{Short description|Initiation ceremony in Buddhism}}
{{Buddhist term|title=refuge|pi=saraṇa|si=සරණ|sa=शरण|bn=শরন|bn-Latn=shôrôn|vi=quy y|zh=皈依|zh-Latn=guīyī|ja=帰依|ja-Latn=kie|km=សរណៈ<br>(saranak)|my=သရဏ<br>(tharana)|ko=귀의|ko-Latn=gwiui|ta=சரணம்|tl=salanam|tl-tglg=ᜐᜎᜈᜋ᜔|th=สรณะ, ที่พึ่ง ที่ระลึก|id=perlindungan, pelindung|sa-Latn=śaraṇa|si-Latn=saraṇa|ta-Latn=saranam / saran|th-Latn=sarana, thi phueng thi raluek}}
{{Buddhist term|title=three jewels|pi=tiratana,<br />ratanattaya|sa=त्रिरत्न, रत्नत्रय|th=[[:th:ไตรรัตน์|ไตรรัตน์]], [[:th:รัตนตรัย|รัตนตรัย]]|lao=ໄຕແກ້ວ (tài kɛ̂ːu) / ໄຕລັດ (tài lāt)|sin={{Unicode|තෙරුවන්}} (teruwan)|my=ရတနာသုံးပါး<br />(jadanà θóuɴ bá)|zh=[[:zh:三宝 (佛教)|三宝]], 三寶|vi=[[:vi:tam bảo|tam bảo]]|kh=[[:km:ព្រះរតនត្រ័យ|ព្រះរតនត្រ័យ]] (preah ratanak-trey)|ko=[[:ko:삼보|삼보]]|ja=[[:ja:三宝|三宝]]|bo=[[:bo:དཀོན་མཆོག་གསུམ|དཀོན་མཆོག་གསུམ]], <br />(dkon mchog gsum)|en=[[Three Jewels and Three Roots|three jewels]], three treasures, triple gem|ma={{Unicode|त्रिशरण}} (trisharan)|image=|id=triratna, tiga permata, tiga mestika|zh-Latn=sānbǎo|ja-Latn=sambō, sampō|ko-Latn=sambo|th-Latn=trairat, rattanatrai|sa-Latn={{IAST|triratna}}, {{IAST|ratna-traya}}}}
[[File:Veneration of the Three Jewels, Chorasan, Gandhara, 2nd century AD, schist - Ethnological Museum, Berlin - DSC01642.JPG|280px|thumb|Veneration of the Three Jewels, Chorasan, Gandhara, 2nd century AD, schist – [[Ethnological Museum of Berlin]] ]]
{{buddhism|expanded=Practices}}

In [[Buddhism]], '''refuge''' or '''taking refuge''' refers to a religious practice which often includes a prayer or recitation performed at the beginning of the day or of a practice session. Its object is typically the '''Three Jewels''' (also known as the '''Triple Gem''', '''Three Treasures''', or '''Three Refuges''', [[Pali language|Pali]]: ''ti-ratana'' or ''ratana-ttaya''; [[Sanskrit language|Sanskrit]]: ''tri-ratna'' or ''ratna-traya''), which are the [[Buddha]], the [[Buddhist paths to liberation|Dharma]], and the [[Sangha]].{{sfn|Irons|2008|p=403}}{{sfn|Robinson|Johnson|1997|p=43}} Taking refuge is a form of aspiration to lead a life with the Triple Gem at its core. In early Buddhist scriptures, taking refuge is an expression of determination to follow the Buddha's path, but not a relinquishing of responsibility.{{sfn|Kariyawasam|1995|p={{page needed|date=December 2022}}}} Refuge is common to all major schools of Buddhism.

Since the period of [[Early Buddhist schools|Early Buddhism]], all [[Theravada]] and mainstream [[Mahayana]] schools only take refuge in the Triple Gem. However, the [[Vajrayana]] school includes an expanded refuge formula known as the [[Three Jewels and Three Roots]].{{sfn|Ray|2004|p=60}}

==Overview==
[[File:Three Jewels symbol colour.svg|thumb|A Tibetan style [[Triratna]] (triple jewel) symbol]]
[[File:India, Uttar or Madhya Pradesh, Sunga Period - Triratna Pendant - 1973.66.2 - Cleveland Museum of Art.tif|thumb|Triratna Pendant, [[Uttar Pradesh|Uttar]] or [[Madhya Pradesh]], [[Shunga Empire|Shunga Period]], [[Cleveland Museum of Art]]]]
[[File:Bodleian MS. Burm. a. 12 Life of the Buddha 15-18.jpg|thumb|[[Shakyamuni Buddha]] and his followers, holding begging bowls, receive offerings. In the [[Pāli Canon]], the [[Buddhist monk]] is given a significant role in promoting and upholding faith among [[Upāsaka and Upāsikā|laypeople]].{{sfn|Wijayaratna|1990|pages=130–1}}{{sfn|Buswell|Lopez|2013|loc=Kuladūșaka}}]]

Since the period of [[Early Buddhist schools|Early Buddhism]], [[Buddhist devotion|devotees]] expressed their faith through the act of taking refuge, which is threefold. These are the three supports or jewels in which a Sutrayana Buddhist takes refuge: 
* The [[Gautama Buddha|Buddha]], the fully enlightened one (i.e. the figure of [[Gautama Buddha|Sakyamuni Buddha]])
* The [[Dharma]], the Buddhist teachings expounded by the Buddha
* The [[Sangha (Buddhism)|Sangha]], the [[Monasticism|monastic]] order of Buddhism that practices and preserves the Dharma.

In this, it centres on the authority of a Buddha as a supremely awakened being, by assenting to a role for a Buddha as a teacher of both humans and ''[[deva (Buddhism)|devās]]'' (heavenly beings). This often includes other Buddhas from the past, and Buddhas who have not yet arisen. Secondly, the taking of refuge honours the truth and efficacy of the Buddha's [[Dharma (Buddhism)|spiritual doctrine]], which includes the characteristics of [[saṅkhāra|phenomenon]] ({{langx|pi|saṅkhāra|italic=yes}}) such as their [[anicca|impermanence]] ({{langx|pi|anicca|italic=yes}}), and the [[Noble Eightfold Path]] to liberation.{{sfn|Harvey|2013|p=245}}{{sfn|Kariyawasam|1995|p={{page needed|date=December 2022}}}} The taking of refuge ends with the acceptance of worthiness of the [[sangha (Buddhism)|community of spiritually developed followers]] (the saṅgha), which is mostly defined as the monastic community, but may also include lay people and even ''devās'' provided they are [[Four stages of enlightenment|nearly or completely enlightened]].{{sfn|Harvey|2013|p=246}}{{sfn|Robinson|Johnson|1997|p=43}} Early Buddhism did not include ''[[bodhisattva]]s'' in the Three Refuges, because they were considered to still be on the path to enlightenment.{{sfn|Buswell|Lopez|2013|loc=Paramatthasaṅgha}}

Early texts describe the saṅgha as a "[[field of merit]]", because early Buddhists regard [[Offering (Buddhism)|offerings]] to them as particularly karmically fruitful.{{sfn|Harvey|2013|p=246}} Lay devotees support and revere the saṅgha, of which they believe it will render them merit and bring them closer to enlightenment.{{sfn|Werner|2013|page=39}} At the same time, the Buddhist monk is given a significant role in promoting and upholding faith among laypeople. Although many examples in the canon are mentioned of well-behaved monks, there are also cases of monks misbehaving. In such cases, the texts describe that the Buddha responds with great sensitivity to the perceptions of the lay community. When the Buddha sets out new rules in the [[Patimokkha|monastic code]] to deal with the wrongdoings of his monastics, he usually states that such behavior should be curbed, because it would not "persuade non-believers" and "believers will turn away". He expects monks, nuns and novices not only to lead the spiritual life for their own benefit, but also to uphold the faith of the people.<!--p.130--> On the other hand, they are not to take the task of inspiring faith to the extent of hypocrisy or inappropriateness,<!--p.131--> for example, by taking on other professions apart from being a monastic, or by courting favours by giving items to the laypeople.{{sfn|Wijayaratna|1990|pages=130–1}}{{sfn|Buswell|Lopez|2013|loc=Kuladūșaka}}

[[Faith in Buddhism|Faith]] in the three jewels is an important teaching element in both [[Theravada]] and [[Mahayana]] traditions. In contrast to perceived Western notions of faith, faith in Buddhism arises from accumulated experience and [[reason]]ing. In the ''[[Kalama Sutra]]'', the Buddha explicitly argues against simply following [[authority]] or [[tradition]], particularly those of religions contemporary to the Buddha's time.{{sfn|Thera|2013}} There remains value for a degree of trusting confidence and belief in Buddhism, primarily in the spiritual attainment and salvation or [[Enlightenment in Buddhism|enlightenment]]. Faith in Buddhism centres on belief in the Three Jewels.

=== In Mahayana Buddhism ===
[[file:35 Buddha.jpg|thumb|A Mahayana illustration of 35 Buddhas]]
In [[Mahayana]] Buddhism, the three jewels are understood in a different sense than in [[Śrāvakayāna|Sravakayana]] or non-Mahayana forms of Buddhism. For example, the Buddha is usually explained through the Mahayana doctrine of the three bodies ([[trikaya]]).

According to the Mahayana treatise titled ''[[Ratnagotravibhāga]]'' (''Analysis of the Jeweled Lineage''), the true meaning of the triple gem is as follows:{{sfn|Hookham|1991|pp=186-190}}

* The [[The Buddha|Buddha]] is without beginning, middle and end. The Buddha is peace. The Buddha is uncompounded (''asamskrta''), and spontaneous (''anabhoga'') [[Dharmakāya|Dharmakaya]]. The Buddha is self-enlightened and self arisen wisdom ([[Jñāna|jñana]]), compassion and power for the benefit of others.
* The [[Dharma]] is described as the reality which is [[Nirodha|cessation]]. This is described as neither existence nor non-existence. It is non-conceptual reality as well as the reality of the path which consists of luminous and stainless [[Jñāna|jñana]] that removes all defilement. It is also equated with the [[Dharmakāya|dharmakaya]].
* The [[Sangha]] refers to those beings who realize the true [[Luminous mind|luminous nature of the mind]] and the "full extent of what is" (''yavad bhavikataya'') as well as the supreme qualities that make them a refuge.

According to the Tibetan Buddhist master [[Longchenpa]]:

<blockquote>According to the Mahayana approach, the [[Buddhahood|buddha]] is the totality of the [[Trikaya|three kayas]]; the dharma encompasses scriptural transmission (contained in the [[sutra]]s and tantras) and the realization of one’s self-knowing timeless awareness (including the views, states of meditative absorption, and so forth associated with stages such as those of development and completion); and the sangha is made up of [[bodhisattva]]s, [[Vidyadhara (Buddhism)|masters of awareness]], and other spiritually advanced beings (other than buddhas) whose nature is such that they are on the paths of learning and no more learning.{{sfn|Longchen Rabjam|Barron|2007|p=66}}</blockquote>

Thus, for Mahayana Buddhism, the Buddha jewel includes innumerable Buddhas (like [[Amitābha|Amitabha]], [[Vajradhara]] and [[Vairocana]]), not just Sakyamuni Buddha. Likewise, the Dharma jewel includes the [[Mahayana sutras]] and (for certain sects of Mahayana) may also include the [[Tantras (Buddhism)|Buddhist tantras]], not just the [[Tripiṭaka|Tripitaka]]. Finally, the Sangha jewel includes numerous beings that are not part of the monastic sangha proper, including high level bodhisattvas like [[Avalokiteśvara|Avalokiteshvara]], [[Vajrapani]], [[Manjushri]] and so on.[[File:Gautama Buddha first sermon in Sarnath.jpg|thumb|[[Gautama Buddha]] delivering his first sermon in the deer park at [[Sarnath]], [[Varanasi]] with his right hand turning the Dharmachakra, resting on the [[Triratna]] symbol flanked on either side by a deer. Statue on display at the [[Chhatrapati Shivaji Maharaj Vastu Sangrahalaya]] in [[Mumbai]].]]

====Ultimate and partial refuges====
According to the ''[[Śrīmālādevī Siṃhanāda Sūtra|Śrīmālā Sūtra]]'', the Dharma and Sangha are "partial refuges," while the Buddha, possessed of limitless compassion and not being bound by time, is the supreme and ultimate refuge. The Dharma and Sangha are limited refuges in relation to the Buddha because the Dharma attains the [[Dharmakāya]] while the Sangha, being afraid, looks to the [[Tathāgata]] for refuge. Therefore, to go for refuge in the Dharma and Sangha is ultimately to go for refuge in the Tathāgata, who is thus the supreme truth of the three jewels. Furthermore, the Dharma and Sangha are not separate from the Tathāgata who is identical to the three refuges "because of the path of the One Vehicle" ([[Ekayāna]]).<ref>The Sutra of Queen Śrīmālā of the Lion’s Roar & The Vimalakīrti Sutra, pages 36-37 (PDF pages 29-30). Bukkyō Dendō Kyōkai and Numata Center for Buddhist Translation and Research, 2004.</ref><ref>Alex and Hideko Wayman. The Lion's Roar of Queen Śrīmālā, a Buddhist Scripture on the Tathāgatagarbha Theory, pages 93-94. Motilal Banarsidass, 2007.</ref> Additionally, according to the ''Śrīmālā Sūtra,'' of the [[Four Noble Truths]], the noble truth of the extinction of suffering is the one refuge, as it is permanent and separate from the conditioned. It is therefore not false or deceptive in nature. Conversely, the other three noble truths are impermanent, conditioned, and are thus false and deceptive in nature.<ref>The Sutra of Queen Śrīmālā of the Lion’s Roar & The Vimalakīrti Sutra, pages 47-49 (PDF pages 39-41). Bukkyō Dendō Kyōkai and Numata Center for Buddhist Translation and Research, 2004.</ref>

According to the ''[[Ratnagotravibhāga]]'', the Buddha alone is considered to be a true and permanent refuge. This is because the Dharma (as doctrine) is like a boat that is ultimately abandoned. Also, the Dharma (as realization) is made up of the truth of the path and the truth of cessation, but the former is artificial and impermanent while the latter is, according to [[Śrāvaka|śrāvakas]], a mere absence of defilement and suffering. An absence, or nonexistence, can be neither a refuge nor non-refuge. As for the Sangha, it is possessed of fear and has many things still to be done, having not yet attained perfect enlightenment. Being with fear, the Sangha goes for refuge in the Buddha. However, that which goes for refuge in others cannot be a refuge by itself.{{refn|group=note|The ''Śrīmālā Sūtra'' also states, "...Lord, the refuge does not seek a refuge." Alex and Hideko Wayman comment, "That is to say, the Lord, being the refuge, of course does not seek a refuge. In the last analysis, we cannot call anyone a refuge who himself is seeking a refuge."<ref>Alex and Hideko Wayman. The Lion's Roar of Queen Śrīmālā, a Buddhist Scripture on the Tathāgatagarbha Theory, page 80. Motilal Banarsidass, 2007.</ref>}} Therefore, the ''Ratnagotravibhāga'' considers the Dharma and Sangha to be temporary refuges, while the Buddha jewel is an eternal and lasting refuge. This is because the Buddha jewel possesses the Dharmakāya and neither arises nor disappears.<ref>Takasaki, Jikido. A Study on the Ratnagotravibhāga (Uttaratantra), Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism, pages 181-185. Motilal Banarsidass, 2014</ref>

In [[Chan Buddhism]], it is taught in the ''[[Platform Sutra|Platform Sūtra]]'' that, rather than take refuge in external buddhas, one should take refuge in the buddha within oneself. In the ''Platform Sūtra'', [[Huineng]] urges his listeners to take refuge in the three jewels of their own essential nature. According to this explanation, "Buddha" refers to awareness, "Dharma" refers to truth, and "Sangha" to purity.<ref>The Sutra of Hui-neng, Grand Master of Zen, with Hui-neng's Commentary on the Diamond Sutra, translated by Thomas Cleary, page 40. Shambhala, 1998</ref> The ''Platform Sūtra'' says:<blockquote>Learned Audience, each of you should consider and examine this point for yourself, and let not your energy be misapplied. The sūtra distinctly says that we should take refuge in the Buddha within ourselves; it does not suggest that we should take refuge in other buddhas. [Moreover], if we do not take refuge in the buddha within ourselves, there is no other place for us to retreat.<ref>The Diamond Sutra & the Sutra of Hui-neng, translated by A.F. Price and Wong Mou-lam, page 104. Shambhala, 1990</ref>{{refn|group=note|According to Wendi Adamek, "Chan Buddhism was radical in its rejection of the notion of taking refuge in the Three Jewels as outside supports, recommending that the practitioner go straight to her or his own mind."<ref>Adamek, Wendi. The Teachings of Master Wuzhu: Zen and Religion of No-Religion, page 17. Columbia University Press, 2011</ref>}}</blockquote>
====Three Jewels in one substance====
[[Mahayana|Mahāyāna]] sources may speak of the three refuges according to [[Nondualism|non-dual]] interpretations which do not regard them as three separate entities. For example, in the ''[[Mahāyāna Mahāparinirvāṇa Sūtra|Mahāparinirvāṇa Sūtra]]'', one reads:<blockquote>Good man, now you should not distinguish among the Three Jewels as [[Śrāvaka|śrāvakas]] and ordinary people do. In the Mahāyāna, there is nothing that marks the three refuges as separate. Why do I say this? Because the dharma and the sangha exist within the [[buddha-nature]] itself. It was in order to ferry śrāvakas and ordinary people to the other shore that I separately expounded different marks for each of the three refuges.<ref>Blum, Mark. ''The Nirvana Sutra'', Volume 1, p. 239. Bukkyō Dendō Kyōkai America, Inc., 2013.</ref> </blockquote>The ''Mahāparinirvāṇa Sūtra'' also emphasizes that since the Buddha "is permanently abiding and immutable," the Dharma and the Sangha are also permanent.<ref>Blum, Mark. ''The Nirvana Sutra'', Volume 1, p. 223. Bukkyō Dendō Kyōkai America, Inc., 2013.</ref> Thus, the sutra affirms that "the Three Jewels all abide permanently."<ref>Blum, Mark. ''The Nirvana Sutra'', Volume 1, p. 317. Bukkyō Dendō Kyōkai America, Inc., 2013.</ref> In [[Chan Buddhism|Chan]] materials one also finds definitions according to which the three jewels are inseparable in and as mind, or heart (''[[Xin (heart-mind)|xin]]''), such as when the second patriarch [[Dazu Huike|Huike]] explains, "This Heart is Buddha, this Heart is Dharma; Dharma and Buddha are not two. The jewel of the Sangha is like this too."<ref>Records of the Transmission of the Lamp, Volume 1, The Buddhas and Indian Patriarchs, translated by Randolph S. Whitfield, page 158. Books on Demand, 2015.</ref> Likewise, the ''Tsung Ching Record'' of [[Dazhu Huihai]] states:<blockquote>Mind is the Buddha and it is needless to use this Buddha to seek the Buddha. Mind is the Dharma and it is needless to use this Dharma to seek the Dharma. Buddha and Dharma are not separate entities and their togetherness forms the Sangha. Such is the meaning of Three Jewels in One Substance.<ref>Ch'an Master Hui Hai, Zen Teaching of Instantaneous Awakening, translated by John Blofeld, pages 125-126. Buddhist Publishing Group, 2007</ref>{{refn|group=note|See also the ''Baozang lun'': "Transcendence is the dharma, subtlety is the buddha, and the harmonious union of the two without duality is called the saṃgha. Therefore, the three names share a single essence, and this single essence has three names. When fused together with no distinction among them, they return to that which is originally nameless."<ref>Sharf, Robert. Coming to Terms with Chinese Buddhism, a Reading of the Treasure Store Treatise, page 215. University of Hawai'i Press,  2002.</ref>}}</blockquote>
===Refuge in Vajrayana===
{{Main|Three Jewels and Three Roots}}
In [[Tibetan Buddhism]] there are three refuge formulations, the ''Outer'', ''Inner'', and ''Secret'' forms of the Three Jewels. The 'Outer' form is the 'Triple Gem', (Sanskrit: ''triratna''), the 'Inner' is the Three Roots and the 'Secret' form is the 'Three Bodies' or [[trikaya]] of a [[Buddhahood|Buddha]].{{sfn|Ray|2004|p=60}}

These alternative refuge formulations are employed by those undertaking [[deity yoga]] and other [[Vajrayana|tantric]] practices within the Tibetan Buddhist [[Vajrayana]] tradition.{{sfn|Ray|2004|p=60}}
{{clr}}

== Recitation in Pali ==
{{Listen
| filename    = Buddham Saranam Gacchami - Male Voice, with Female Chorus.oga
| title       = Recitation in Pali
| description = Recitation in Pali for taking refuge
}}
The most used recitation in [[Pali]]:{{sfn|Anon|2020}}

{{poemquote|
''Buddhaṁ saraṇaṁ gacchāmi.'' 
      I take refuge in the Buddha.

''Dhammaṁ saraṇaṁ gacchāmi.''
      I take refuge in the Dharma.

''Saṅghaṁ saraṇaṁ gacchāmi.''
      I take refuge in the Saṅgha.

''Dutiyampi Buddhaṁ saraṇaṁ gacchāmi.'' 
      For the second time, I take refuge in the Buddha.
''Dutiyampi Dhammaṁ saraṇaṁ gacchāmi.''
      For the second time, I take refuge in the Dharma.
''Dutiyampi Saṅghaṁ saraṇaṁ gacchāmi.''
      For the second time, I take refuge in the Saṅgha.

''Tatiyampi Buddhaṁ saraṇaṁ gacchāmi.''
      For the third time, I take refuge in the Buddha.
''Tatiyampi Dhammaṁ saraṇaṁ gacchāmi.''
      For the third time, I take refuge in the Dharma.
''Tatiyampi Saṅghaṁ saraṇaṁ gacchāmi.''
      For the third time, I take refuge in the Saṅgha.
}}

Except this there are various recitations mentioned in Pali literature for taking refuge in the Three Jewels. Brett Shults proposes that Pali texts may employ the [[Hinduism|Brahmanical]] motif of a group of three refuges, as found in [[Rig Veda]] 9.97.47, Rig Veda 6.46.9 and [[Chandogya Upanishad]] 2.22.3-4.{{sfn|Shults|2014|p=119}}

== Precepts ==
{{Main|Five precepts}}

Lay followers often undertake five precepts in the same ceremony as they take the refuges.{{sfn|Getz|2004|page=673}}{{sfn|Walters|2004}} Monks administer the precepts to the laypeople, which creates an additional psychological effect.{{sfn|Harvey|2000|p=80}} The five precepts are:{{sfn|Sperry|2021}}

# not killing;
# not stealing;
# not misusing sex;
# not engaging in false speech;
# not indulging in intoxicants.

A layperson who upholds the precepts is described in the texts as a "jewel among laymen".{{sfn |De Silva |2016 |page=63 }}

== Triratna symbol ==
[[File:Triratna symbol with description.png|thumb|Triratna symbol consisting of Trisula, Vajra, and Dharmacakra.]]
The '''Triratna''' ({{langx|pi|{{IAST|ti-ratana}}}} or {{IAST|ratana-ttaya}}; {{langx|sa|{{IAST|tri-ratna}}}} or {{IAST|ratna-traya}}) is a [[Buddhist]] [[symbol]], thought to visually represent the [[Three Jewels]] of Buddhism (the [[Gautama Buddha|Buddha]], the [[Dhamma]], the [[Sangha (Buddhism)|Sangha]]).

The Triratna symbol is composed of:

* A [[Sacred lotus|lotus]] flower within a circle.
* A diamond rod, or [[vajra]].
* An [[Gankyil|ananda-chakra]].
* A [[trident]], or [[trisula]], with three branches, representing the threefold jewels of Buddhism: [[Gautama Buddha|Buddha]], the [[Dhamma]] and the [[Sangha (Buddhism)|Sangha]].

On representations of the [[Buddha footprint|footprint of the Buddha]], the Triratna is usually also surmounted by the [[Dharmachakra|Dhamma wheel]].

The Triratna can be found on [[frieze]] sculptures at [[Sanchi]] as the symbol crowning a flag standard (2nd century BCE), as a symbol of the Buddha installed on the Buddha's throne (2nd century BCE), as the crowning decorative symbol on the later gates at the [[stupa]] in Sanchi (2nd century CE), or, very often on the [[Buddha footprint]] (starting from the 1st century CE).

The triratna can be further reinforced by being surmounted with three dharma wheels (one for each of the three jewels of Buddhism: the Buddha, the Dhamma and the Sangha).

The triratna symbol is also called ''[[nandipada]]'', or "bull's hoof", by [[Hindus]].

=== Coins ===
A number of examples of the triratna symbol appear on historical coins of Buddhist kingdoms in the [[Indian subcontinent]]. For example, the triratna appears on the first century BCE coins of the [[Kuninda Kingdom]]. It also surmounts the depictions of [[Stupa|stupas]], on some the coins of [[Abdagases I]] of the [[Indo-Scythian]] of the first century CE and on the coins of the [[Kushan Empire]], such as those coined by [[Vima Kadphises]], also of the first century.

=== Gallery ===
<gallery class="center">
File:Triratna on Taxila coin 185-168 BCE detail.jpg|Triratna on a [[Post-Mauryan coinage of Gandhara|Taxila coin]], 185–168 BCE (detail)
File:SanchiGateSymbol.jpg|The compound Buddhist symbols: [[Shrivatsa]] within a [[triratana]], over a [[Dharmacakra]] wheel, on the Torana gate at [[Sanchi]]. 1st century BCE
File:Buddha-Footprint.jpeg|The Triratna or "Three Jewels" symbol, on a [[Buddha footprint]] (bottom symbol, the top symbol being a [[dharmachakra]]). 1st century CE, [[Gandhara]].
File:AzesIITriratna.jpg|Triratna symbol on the reverse (left field) of a coin of the [[Indo-Scythian]] king [[Azes II]] (r.c. 35–12 BCE)
File:KunindaCoin.JPG|2nd century BCE coin of the [[Kuninda|Kunindas]], incorporating on the reverse the Buddhist triratna symbol on top of a [[stupa]]
File:Amaravathi Triratna Symbols.jpg|[[Amaravathi village, Guntur district|Amaravati]] Triratna symbols
File:1 Trois Joyaux-Three Jewels-Tres Joyas.jpg|Triratna with the [[mantra]] written in [[devanagari]] "''om namo ratna trayaya om''" (''[[Om]] Praise to the Three Jewels (Triratna) Om''). Painting on canvas 18x24.
File:Annetus-Pyttid--vanTao.gif|Triratna symbol.
File:Triratna.svg| Triratna Symbol SVG Vector Graphic 
</gallery>

==Notes==
{{reflist|group=note}}

== See also ==
* {{annotated link|Awgatha}}
* {{annotated link|Abhijñā}}
* {{annotated link|Anussati}}
* {{annotated link|Bhavana|Bhāvanā}}
* {{annotated link|Four Noble Truths}}
* {{annotated link|Jingxiang}}
* {{annotated link|Pure land}}
* {{annotated link|Tamga}}

== References ==
=== Citations ===
{{Reflist|2}}

=== Works cited ===
{{Refbegin}}
* {{Citation |author=Anon |date=2020 |title=The Three Treasures |url=https://pluralism.org/the-three-treasures |website=The Pluralism Project |publisher=Harvard University |access-date=2022-12-08}}.
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* {{Citation |last1=De Silva |first1=Padmasiri |title=Environmental Philosophy and Ethics in Buddhism |date=2016 |publisher=[[Springer Nature]] |isbn=978-1-349-26772-9}}.
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{{Refend}}

==Further reading==
* "ガンダーラ美術の見方" (The art of Gandhara), Yamada Kihito, {{ISBN|4-89806-106-0}}
* {{Citation |url=https://thubtenchodron.org/2012/06/lay-precepts-purification/ |title=Long refuge and precepts ceremony |first=Ven. Thubten |last=Chodron |date=June 18, 2012 |website=ThubtenChodron.org |access-date=2022-12-03}}.
* {{Citation |last1=Kohn |first1=Livia |title=The Five Precepts of the Venerable Lord |journal=[[Monumenta Serica]] |date=1994 |volume=42 |issue=1 |pages=171–215 |doi=10.1080/02549948.1994.11731253}}.
* ''[http://www.accesstoinsight.org/lib/authors/thanissaro/refuge.html#goi Refuge : An Introduction to the Buddha, Dhamma, & Sangha].'' Thanissaro Bhikkhu : Third edition, revised, 2001
* {{Citation |last1=Terwiel |first1=Barend Jan |title=Monks and Magic: Revisiting a Classic Study of Religious Ceremonies in Thailand |date=2012 |publisher=[[Nordic Institute of Asian Studies]] |isbn=978-87-7694-101-7}}.
* {{Citation |url=https://media.amaravati.org/dhamma-books/refuge-an-introduction-to-the-buddha-dhamma-sangha |title=Refuge: An Introduction to the Buddha, Dhamma & Sangha |author=Thanissaro Bhikkhu |author-link=Thanissaro Bhikku |year=2012 |access-date=2022-12-31 |archive-date=2023-01-28 |archive-url=https://web.archive.org/web/20230128024610/https://media.amaravati.org/dhamma-books/refuge-an-introduction-to-the-buddha-dhamma-sangha |url-status=dead }}.

== External links ==
* [https://franpritchett.com/00routesdata/0100_0199/kushanart/buddhapada/buddhapada.html Buddhapada and Triratna]
* [https://www.miho.jp/booth/html/artcon/00000392e.htm Another triratna on Buddha's footprint.]
* [https://studybuddhism.com/en/glossary/refuge Refuge] at StudyBuddhism.com
* [https://viewonbuddhism.org/refuge.html A Buddhist View on Refuge]
* [http://www.lamrim.com/prayers/ Vajrayana refuge prayer audio]
* [https://tricycle.org/beginners/buddhism/three-jewels-of-buddhism/ What are the Three Jewels?] at Tricycle.org

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{{Gautama Buddha}}
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