1. What does taking refuge mean specifically in our tradition?

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In our tradition, taking refuge in the Three Treasures (Tam Bảo) means consciously choosing the Buddha, the Dharma, and the Sangha as the foundation and direction of one’s life.

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The Vietnamese Trúc Lâm Zen tradition emphasizes that the ultimate refuge is not something outside ourselves. The Buddha points us toward the awakened nature within, and the practice of Zen is to recognize and cultivate that Buddha-nature through mindfulness, meditation, wisdom, and compassionate action.

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The Three Treasures can therefore be understood on several levels:

• Taking refuge in the Buddha means taking awakening as our direction. We honor the historical Buddha and the Buddhas and enlightened teachers who have shown the way, while also recognizing the capacity for awakening within ourselves.

• Taking refuge in the Dharma means taking the Buddha's teachings and the truth of reality as our guide. We study, contemplate, and practice the Dharma rather than merely believing in it.

• Taking refuge in the Sangha means taking refuge in the community of practitioners and teachers who support one another on the path. We learn to practice together, encourage one another, and contribute to a harmonious Sangha.

 

In Trúc Lâm Zen, this can be expressed very practically: returning to the present moment, returning to awareness, seeing clearly, and living with wisdom and compassion.

 

Taking refuge does not mean that we believe the Buddha will solve our problems for us. Rather, we commit ourselves to walking the path that the Buddha showed us.

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2. What commitments would I be making by taking refuge?

 

Taking refuge is a commitment of direction, practice, and way of life, rather than a promise to become perfect.

 

By taking refuge, I am essentially saying:

“I choose the Buddha's path of awakening as the direction of my life. I choose the Dharma as my guide, and I choose to practice with and support the Sangha.”

 

This involves several commitments:

 

Commitment to practice

I commit to making room in my life for mindfulness, meditation, study, reflection, and ethical living.

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Commitment to transformation

I recognize that Buddhist practice asks me to look honestly at my own greed, anger, fear, attachment, ignorance, and habitual reactions—and gradually transform them.

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Commitment to ethical living

I undertake to live in ways that reduce suffering for myself and others. This is expressed particularly through the Five Precepts.

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Commitment to the Sangha

I recognize that awakening is not merely an individual project. I commit to learning from teachers, practicing with fellow practitioners, contributing to harmony, and supporting the community when I am able.

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Commitment to returning when I lose my way

Taking refuge does not mean that I will never become angry, impatient, distracted, or confused.  It means that when I do, I learn to return.

Return to mindfulness.
Return to the Dharma.
Return to compassion.
Return to the Sangha.

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This is an important part of understanding refuge: we are not promising perfection; we are promising to keep returning to the path.

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3. Are the Five Precepts received as part of taking refuge?

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Yes. In the Vietnamese Buddhist tradition, lay practitioners commonly receive the Three Refuges (Tam Quy) together with the Five Precepts (Ngũ Giới) during the Buddhist Initiation/Refuge Ceremony.

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The Five Precepts are not simply a list of prohibitions. They are training principles—ways of training the mind, speech, relationships, and behavior so that we create less suffering and cultivate greater wisdom and compassion.

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1. Not killing — cultivating respect for life

I undertake to refrain from intentionally harming or killing living beings.

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In everyday life, this can become:

• protecting life whenever reasonably possible;

• developing compassion toward animals and people;

• avoiding unnecessary violence;

• learning to respond to conflict without hatred.

 

The deeper question becomes:

“How can my presence contribute to the well-being of life around me?”

 

2. Not stealing — cultivating generosity and respect

I undertake not to take what has not been freely given.

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This includes more than stealing physical objects. It invites awareness around:

• money and possessions;

• intellectual property;

• people's time and energy;

• honesty in work and relationships;

• respecting boundaries.

The positive practice is generosity and contentment.

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3. Avoiding sexual misconduct — cultivating responsibility and respect

I undertake to use sexuality and intimate relationships responsibly and in ways that do not cause harm.

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For lay practitioners, this involves:

• respecting consent and boundaries;

• being faithful to one's commitments;

• avoiding exploitation and deception;

• taking responsibility for the effects of one's intimate relationships.

The deeper practice is loving-kindness, respect, responsibility, and non-exploitation.

 

4. Not engaging in false speech — cultivating truthful and compassionate communication

I undertake to refrain from lying and harmful speech.

 

This encourages us to become mindful of:

• gossip;

• slander;

• manipulation;

• harsh speech;

• unnecessary criticism;

• spreading information that we have not verified.

 

But the practice is not merely “Don't lie.”

It is: “Can my speech be true, necessary, kind, and beneficial?”

This is particularly important in today's world of texting, social media, and rapid communication.

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5. Avoiding intoxicants that cloud the mind — cultivating clarity

Traditionally, this precept concerns intoxicating substances that cause heedlessness.  Its deeper purpose is protecting clarity of mind.

We ask: “What causes me to lose mindfulness and act in ways that I later regret?”

 

For a modern practitioner, this can invite careful reflection on alcohol, recreational drugs, and other habits or behaviors that contribute to heedlessness.

 

The Five Precepts therefore become five areas of mindful living, rather than five rules imposed from outside.

 

4. What is generally expected afterward in terms of personal practice and participation in the temple or Sangha?

After receiving the Three Refuges and Five Precepts, the ceremony is really the beginning of practice—not the completion of it.

There is generally an expectation that the practitioner will gradually develop a regular Buddhist life.

 

Personal practice

A lay practitioner is encouraged to:

• establish a regular meditation practice;

• practice mindfulness in everyday activities;

• study the Buddha's teachings;

• reflect regularly on the Five Precepts;

• cultivate compassion and generosity;

• practice mindful speech;

• bring awareness into family and professional relationships.

 

The amount of practice can vary according to one's circumstances. Consistency is more important than intensity.

Even 10–20 minutes of daily meditation, practiced sincerely, can become an important foundation.

 

Sangha participation

The practitioner is encouraged, as circumstances permit, to:

• attend meditation sessions;

• participate in Dharma talks and classes;

• join retreats or days of mindfulness;

• participate in Buddhist community activities;

• practice with other members of the Sangha;

• support the temple through service and generosity.

 

In the spirit of Trúc Lâm, practice is not limited to sitting meditation.

Preparing food, cleaning the temple, caring for children, welcoming newcomers, helping another practitioner, or serving the community can all become Dharma practice when done with mindfulness and a compassionate heart. The Sangha is not simply a place we attend. It is a community in which we learn to practice together and help one another awaken.

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5. Is a Dharma name given when someone takes refuge?

 

Traditionally, yes. In Vietnamese Buddhism, a person who receives the Three Refuges and Five Precepts is often given a Dharma name (Pháp danh) by the monastic teacher or Dharma teacher.

The Dharma name represents a new spiritual identity or aspiration—not that the person has suddenly become enlightened or fundamentally different.

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It can be understood as:a reminder of the qualities and direction that we aspire to cultivate on the Buddhist path.

The name may carry meanings related to wisdom, compassion, peace, awakening, virtue, or other qualities of practice.

Rather than thinking, “This is who I have become,” it can be helpful to think:

“This is what I am learning to embody.”

The specific custom, timing, and form of giving the Dharma name may vary according to the particular Trúc Lâm community and teacher.

6. What should I study, practice, or reflect on before deciding to take refuge?

 

I would recommend approaching the decision slowly, sincerely, and without pressure.

You do not need to know everything about Buddhism before taking refuge. But it is valuable to understand what you are saying yes to.

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Before the ceremony, consider studying:

The Three Treasures

• Buddha

• Dharma

• Sangha

 

Ask yourself:

What does each of these mean to me personally?

 

Study the Five Precepts

Don't only memorize them. Consider real situations in your life:

• How do I respond when I am angry?

• How do I speak when I disagree with someone?

• How do I handle money and possessions?

• How do I approach relationships?

• What helps or prevents me from maintaining a clear mind?

Learn basic Buddhist teachings

A good foundation would include:

• The Four Noble Truths

• The Noble Eightfold Path

• Impermanence

• Interdependence

• Karma and intentional action

• Compassion and loving-kindness

• Mindfulness

• Non-attachment

• The nature of suffering and liberation

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And, particularly in the Trúc Lâm tradition:

• the practice of Thiền (Zen meditation);

• awareness of one's own mind;

• returning to the present moment;

• cultivating wisdom and compassion;

• understanding that practice is carried into ordinary daily life.

Most importantly, practice before deciding

Try sitting meditation regularly.

Practice mindful walking.

Practice mindful eating.

Pause before reacting when angry.

Listen deeply to another person.

Practice generosity without expecting something in return.

Notice impermanence in everyday life.

And observe your own mind.

You may discover that the Dharma becomes less an idea you believe in and more a way of seeing and living.

A final reflection before taking refuge

A person does not need to ask:

“Am I good enough to become a Buddhist?”

A more meaningful question might be:

“Am I willing to practice?”

Taking refuge is not a declaration that I have arrived.

It is a declaration that I am willing to walk the path.

I take refuge in the Buddha—awakening is my direction.

I take refuge in the Dharma—truth and wisdom are my guide.

I take refuge in the Sangha—I will not walk this path alone.

I receive the Five Precepts—I will train myself to live with greater non-harming, generosity, responsibility, truthful speech, and clarity of mind.

And when I stumble, I begin again.

Taking refuge is therefore both a ceremony and a beginning: a conscious turning of one's life toward awakening, ethical conduct, compassion, wisdom, and the realization of one's own Buddha-nature.