Trisharana

From Sanskrit, "tri" meaning "three" and "sharana" meaning "refuge" or "shelter." This term signifies a threefold sanctuary. It is closely related to the Pali term "tiratana," appearing in ancient Buddhist scriptures as a central vow.

The same as "Triratna" and accepted by both th-Northern and Southern Churches of Buddhism. After the death of th.Buddha it was adopted bv the councils as a mere kind of formulajidn. enjoining "to take refuge in Buddha", "to take refuge m Dharma .and "to take refuge in Sangha"". or his Church in the sense in which it is now interpreted; but it is not in this sense that the "Light of Asia would have taught the formula. Of Trikaya, Mr. E. J. Eitel. of Hongkong tells us in his Handbook of Chinese Buddism that this ' trichotomism was taught with regard to the nature of all Buddhas. Bodhi beiu'^ the characteristic of a Buddlia""— a distinction was made between "es^ntial Bodhi"' as the attribute of tlie Dharmakaya. i.e.. "essential body": "reflected Bodhi"" as the attribute of Sambhogakaya : and "practical Bodhi" as the attribute of Nirmanakaya. Buddha combining in himself these three conditions of existence, was said to be living at the same time in three different spheres. Now, this shows how greatly misunderstood is the purely pantheistical and philosophical teaching. Witliout sto])ping to enquire how even a Dharmakaya vesture can liave any "attribute" in Nirvana, which .state is shown, in phdosophical Brahmanism as much as in Buddhism, to be absolutely devoid of any attribute as conceived by human finite thought— it will be sufficient to point to the following:— (1) the Nirmanakaya vesture is preferred by the "Buddhas of Compassion" to that of the Dharmakaya state, precisely because the latter precludes him who attains it from any communication or relation with the finite, i.e., with humanity ; (2) it is not Buddha ((4autama. themortal man. or any other personal Buddha^ who lives ubiquitously in "three different spheres, at the Siime tiim. but Bodhi, the universal and ab.stract i)rincii)le of divine wisdom, sym])olised in philosoi)hv hv Adi-Buddha. It is the latter that is ubuiuitous 318 THEOSOPHIi Al. l)ecause it is tlu' universal essence or principle. It is Budhi, or

The concept of Trisharana, the Three Refuges, invites us to consider what it means to find sanctuary in a world often characterized by impermanence and uncertainty. As Mircea Eliade observed in his studies of the sacred, the human impulse to seek refuge is deeply ingrained, a yearning for order and meaning amidst chaos. The Buddha, Dharma, and Sangha offer not a static fortress but a dynamic path. The Buddha represents the awakened mind, the potential for liberation inherent within us. The Dharma, the teachings, provides the map and compass, the wisdom to discern the true nature of reality and the skillful means to navigate its complexities. The Sangha, the community, offers the invaluable support of fellow travelers, a mirror for our own progress and a source of encouragement.

This threefold refuge is not a passive act of surrender but an active engagement, a conscious turning of one's attention and intention towards the principles that foster spiritual growth. It echoes the Hermetic principle of "As above, so below," suggesting that the internal landscape of the awakened mind is reflected in the external structures of teaching and community. For the modern seeker, Trisharana offers a framework for ethical living and mindful practice. It calls for discernment in choosing one's spiritual guides and communities, and a commitment to embodying the teachings in one's daily life. It’s a reminder that true security is not found in accumulating external possessions or affiliations, but in cultivating internal resources of wisdom and compassion, supported by a genuine spiritual fellowship. The act of taking refuge is, in essence, an act of profound self-trust, guided by the light of awakened wisdom and the warmth of shared aspiration.