At the centre of the southern petal is Buddha Shakyamuni, surrounded by all the Emanation Bodies and Enjoyment Bodies of the Buddhas.
At the centre of the western petal are Dharma Jewels in the symbolic form of books composed by the Gurus, Buddhas and Bodhisattvas. These include the Kangyur and Tengyur texts, such as the Tantric texts of Heruka, as well as countless other texts together with their commentaries composed by other Buddhas. We should imagine that these books appear in the aspect of light but are by nature the inner realizations of the Gurus, Buddhas and Bodhisattvas. Holy beings benefit all living beings by displaying their realizations in the form of books that can be studied and put into practice.
At the centre of the northern petal is Manjushri, surrounded by all the superior Bodhisattvas, Emanated Foe Destroyers, Heroes and Heroines. Around the outer edge of the four petals are the Dharma Protectors.
Each refuge being is either sitting or standing on a moon or sun cushion. We imagine that each one is a real living being, not lifeless like a statue or painting.
All the countless refuge objects on the throne in front of us are included within the Three Jewels – the Buddha Jewel, the Dharma Jewel and the Sangha Jewel. The Gurus, Yidams and Buddhas are all Buddha Jewels; the Bodhisattvas, Emanated Foe Destroyers, Heroes, Heroines and Dharma Protectors are all Sangha Jewels; and the Dharma books represent the Dharma Jewel. We should also regard all the refuge objects as manifestations of our root Guru, Guru Vajradharma. The Buddha Jewels are all manifestations of his mind, the Dharma Jewels manifestations of his speech, and the Sangha Jewels manifestations of his body.
We should not expect to be able to visualize the refuge assembly clearly from the beginning. To start with it is sufficient simply to imagine that they are in the space in front of us. The most important thing is to have strong conviction that they are actually present. Even though we may not be able to see them we can be certain that they are appearing before us in subtle forms and that we are actually in their presence. Gradually we will be able to bring to mind a rough mental image of the whole assembly, and as we become more familiar with the visualization we will naturally attain a more detailed image. However, we should not be concerned with detail at the beginning. For example, when we think of a friend we simply bring to mind a general image of him; we do not try to achieve a detailed image of all his features such as his face, his legs, and his arms. In the same way, when we begin to visualize the refuge assembly we should be satisfied with a general image of the holy beings and not try to see all their specific details.
DEVELOPING RENUNCIATION
When we practise the yoga of rising we wake with the divine pride of being Vajrayogini, but when we go for refuge or engage in practices such as Vajrasattva purification we should temporarily give up this divine pride.
To develop renunciation we should first remember the preciousness of our human life. Because of their previous deluded views denying the value of spiritual practice, those who have taken rebirth as animals, for example, have no opportunity to engage in spiritual practice, which alone gives rise to a meaningful life. Since it is impossible for them to listen to, understand, contemplate and meditate on spiritual instructions, their present animal rebirth itself is an obstacle. Only human beings are free from such obstacles and have all the necessary conditions for engaging in spiritual paths, which alone lead to everlasting peace and happiness. This combination of freedom and the possession of necessary conditions is the special characteristic that makes our human life so precious.
In conclusion, we should think:
I should not be satisfied with merely temporary freedom from particular sufferings, which even animals can experience. I must attain permanent freedom from self-grasping ignorance – the root of suffering – through sincerely practising the three higher trainings.
We should meditate on this determination every day, and put our determination into practice. In this way we guide ourself to the liberating path.
DEVELOPING COMPASSION
Next we contemplate the sufferings of all other living beings. We think:
I am not alone in having to experience suffering. There are countless living beings, all of whom have experiences and problems similar to my own, so how can I think of working solely for my own liberation? Every living being has at some time in the past been my dear mother. Again and again each one of them has had to experience the sufferings of birth, sickness, ageing, death, having to part with what they like, having to encounter what they do not like, and failing to satisfy their desires. At some time or other they all have to endure hunger, thirst, conflict, uncertainty, and the repeated loss of status and companions. Until now they have been unable to find security or satisfaction and have been forced to give up body after body, taking rebirth again and again. I cannot bear the misery of all these beings drowning in the ocean of samsara, each one having no choice but to experience immense suffering. I must work to liberate them all.
DEVELOPING CONVICTION IN THE POWER OF THE THREE JEWELS
Without the protection and guidance of enlightened beings it is impossible for confused living beings to escape from samsara, the cycle of miserable lives. If we think deeply we will come to realize that only the Three Jewels, Buddha, Dharma and Sangha have the complete power to guide and protect us. Buddhas can protect us because they have four special attributes: they are free from all fear and suffering, they have skill in liberating all living beings, they have great compassion for all living beings, and they are without partiality. The Dharma that is revealed by Buddha is the actual method for gaining release from samsara, and the Sangha help us to gain realizations of Dharma. In summary, through receiving Buddha’s blessings and help from Sangha, and gaining Dharma realizations, we will be permanently free from suffering and fear. If we repeatedly contemplate these facts we will develop strong faith and conviction in the Three Jewels.
RECITING THE REFUGE PRAYER
First we visualize the refuge assembly and generate the causes of refuge: renunciation, compassion, and faith in the Three Jewels, and imagine that we are surrounded by the countless living beings of the six realms of samsara. We visualize them all in human form, but remember that in reality each one is experiencing the sufferings of his or her particular realm. Closest to us are our parents, family, and friends. We then imagine that we all recite the refuge prayer together. If we practise in this way, the benefit we receive from going for refuge will be equal to the number of all living beings.
With our prayer to the Gurus we request them to bestow their blessings upon us and to transform all our actions of body, speech and mind into spiritual paths; with our prayer to the Buddhas we request their guidance on the path to liberation and enlightenment; with our prayer to Dharma we remember the special qualities of the Dharma Jewel and generate a strong wish to gain Dharma realizations quickly; and with our prayer to the superior Sanghas we request their assistance on the spiritual path and the removal of all obstacles preventing our attainment of liberation and enlightenment.
If we are collecting a hundred thousand refuge prayers as the first of the four great preliminary guides we can count refuge prayers at this point. We can collect either the prayer from the sadhana or the following short prayer:
I go for refuge to the Gurus, Buddhas, Dharma and Sangha.
After reciting the prayer a hundred times, or as many times as we wish, we imagine that five-coloured lights and nectars descend from each of the refuge objects. These dissolve into us and purify all our negative actions, especially those committed against our Gurus, the Buddhas, Dharma and Sangha. We have committed many such negative actions. We may have been angry with our Gurus or the Buddhas, or behaved disrespectfully towards them. We may have lost our faith in them or broken the commitments and promises we made to them. We may have temporarily abandoned Dharma, or developed an aversion to listening to Dharma teachings or to practising Dharma. We may have been critical of Sangha, pure spiritual friends, or behaved disrespectfully towards them. As we recite the prayers and visualize the lights and nectars descending