..續本文上一頁ch refuge repeated three times; but if a second recitation is too difficult to fit in, as a minimum one recitation should be done every day, with three repetitions of each refuge.

　　The daily undertaking of the refuges is best done in a shrine room or before a household altar with a Buddha-image. The actual recitation should be preceded by the offering of candles, incense, and possibly flowers. After making the offerings one should make three salutations before the Buddha-image and then remain kneeling with the hands held out palms joined. Before actually reciting the refuge formula it may be helpful to visualize to oneself the three objects of refuge arousing the feeling that one is in their presence. To represent the Buddha one can visualize an inspiring picture or statue of the Master. The Dhamma can be represented by visualizing, in front of the Buddha, three volumes of scripture to symbolize the Tipitaka, the three collections of Buddhist scriptures. The Dhamma can also be represented by the dhammacakka, the "wheel of Dhamma," with its eight spokes symbolizing the noble eightfold path converging upon nibbana at the hub; it should be bright and beautiful, radiating a golden light. To represent the Sangha one can visualize on either side of the Buddha the two chief disciples, Sariputta and Moggallana; alternatively, one can visualize around the Buddha a group of monks, all of them adepts of the teaching, arahats who have conquered the defilements and reached perfect emancipation.

　　Generating deep faith and confidence, while retaining the visualized images before one”s inner eye, one should recite the refuge-formula three times with feeling and conviction. If one is undertaking the practice of meditation it is especially important to recite the refuge-formula before beginning the practice, for this gives needed inspiration to sustain the endeavor through the difficulties that may be encountered along the way. For this reason those who undertake intensive meditation and go off into solitude preface their practice, not with the usual method of recitation, but with a special variation: Aham attanam Buddhassa niyyatemi Dhammassa Sanghassa, "My person I surrender to the Buddha, Dhamma, and Sangha." By surrendering his person and life to the Triple Gem the yogin shields himself against the obstacles which might arise to impede his progress and safeguards himself against egoistic clinging to the attainments he might reach. However, this variation on the refuge-formula should not be undertaken lightly, as its consequences are very serious. For ordinary purposes it is enough to use the standard formula for daily recitation.

　　VII. Corruptions and Breach of the Refuge

　　Corruptions of the refuge are factors that make the going for refuge impure, insincere, and ineffective. According to the commentaries there are three factors that defile the going for refuge — ignorance, doubt, and wrong views. If one does not understand the reasons for going for refuge, the meaning of taking refuge, or the qualities of the refuge-objects, this lack of understanding is a form of ignorance which corrupts the going for refuge. Doubt corrupts the refuge insofar as the person overcome by doubt cannot settle confidence firmly in the Triple Gem. His commitment to the refuge is tainted by inner perplexity, suspicion, and indecision. The defilement of wrong views means a wrong understanding of the act of refuge or the refuge-objects. A person holding wrong views goes for refuge with the thought that the refuge act is a sufficient guarantee of deliverance; or he believes that the Buddha is a god with the power to save him, or that the Dhamma teaches the existence of an eternal self, or that the Sangha functions as an intercessory body with the ability to mediate hi…

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