Temple Teachings of Buddha kitty 
Taking refuge is the gateway to the Buddha's teaching. In the context of education serves as the gateway to all Buddhist practices. To engage in the practice in its proper context we have to enter them through the door of taking refuge, like to go to a restaurant and take the food we have to go through the door. If we remained outside the restaurant and menu laws placed on the window, maybe we'll go with a thorough knowledge of the menu but not the hunger satisfied. Similarly, by the mere study and admiration of the Buddha's teaching will not go into their practice. Even if certain elements of practice extrajésemos for our personal use without taking refuge in the first place, our efforts can not be regarded as the actual practice of the Buddha's teaching. Only be derived from the teaching practices, or practices in harmony with the teaching, but while they continue not conjoined with the mindset of taking refuge in the Triple Gem not will have become even in the practice of the Buddha's teaching.
To underscore the significance of taking refuge consider the contrast between two types of people. One observes the moral principles implicit in the five precepts (pañchasila). No formal commitment to the precepts in the context of the ethical practice of Buddha Dharma, but spontaneously attaches to the principles of conduct prescribed due to his innate sense of right and wrong, ie the following as part of natural ethics. Moreover, suppose that some hours practicing meditation daily, but do so within the context of Dharma, but simply as a means to enjoy peace of mind immediately. Assume further that this person has found the teaching of Buddha, appreciates and respects, but does not feel confident enough to recognize the truth or do not feel compelled to take refuge.
On the other hand, suppose that there is another person whose circumstances prevent him from perfect observance of the precepts and who can not find time to practice meditation. But despite that lack of these achievements, from the depths of his heart, with all sincerity, understanding and dedication of purpose has taken refuge in the Triple Gem. By comparing these two people, we ask what mental attitude is more spiritual value in the long term, the person who, without taking refuge observes ethical principles included in the five precepts and practicing meditation for several hours a day, or other person who can not meet these practices but has taken refuge sincerely Buddha, Dharma and Sangha. While there is no explicit statement about this case on the sutras and commentaries, however there is sufficient evidence to sustain an intelligent guess. On this basis, we say that the mental attitude of the second person, who has taken refuge with a clear understanding and sincerity of heart, is the most valuable long-term spiritual. The reason for this view is as follows.
As a result of their ethical and meditative practices, the first person to enjoy peace and happiness in your life now and accumulate merit that will lead to a favorable rebirth in the future. However, when the credit reaches maturity, it may burn and lose its force without causing a further spiritual development. When the resulting fortunate rebirth of merit reaches its end, will be followed by rebirth in another plane, determined by the karma, and that person continue to turn in the cycle of existence. His practice virtuous not contribute directly to transcend the wheel of samsara. Eli
Temple Teachings of Buddha kitty Taking refuge is the gateway to the Buddha's teaching. In the context of education serves as the gateway to all Buddhist practices. To engage in the practice in its proper context we have to enter them through the door of taking refuge, like to go to a restaurant and take the food we have to go through the door. If we remained outside the restaurant and menu laws placed on the window, maybe we'll go with a thorough knowledge of the menu but not the hunger satisfied. Similarly, by the mere study and admiration of the Buddha's teaching will not go into their practice. Even if certain elements of practice extrajésemos for our personal use without taking refuge in the first place, our efforts can not be regarded as the actual practice of the Buddha's teaching. Only be derived from the teaching practices, or practices in harmony with the teaching, but while they continue not conjoined with the mindset of taking refuge in the Triple Gem not will have become even in the practice of the Buddha's teaching.
To underscore the significance of taking refuge consider the contrast between two types of people. One observes the moral principles implicit in the five precepts (pañchasila). No formal commitment to the precepts in the context of the ethical practice of Buddha Dharma, but spontaneously attaches to the principles of conduct prescribed due to his innate sense of right and wrong, ie the following as part of natural ethics. Moreover, suppose that some hours practicing meditation daily, but do so within the context of Dharma, but simply as a means to enjoy peace of mind immediately. Assume further that this person has found the teaching of Buddha, appreciates and respects, but does not feel confident enough to recognize the truth or do not feel compelled to take refuge.
On the other hand, suppose that there is another person whose circumstances prevent him from perfect observance of the precepts and who can not find time to practice meditation. But despite that lack of these achievements, from the depths of his heart, with all sincerity, understanding and dedication of purpose has taken refuge in the Triple Gem. By comparing these two people, we ask what mental attitude is more spiritual value in the long term, the person who, without taking refuge observes ethical principles included in the five precepts and practicing meditation for several hours a day, or other person who can not meet these practices but has taken refuge sincerely Buddha, Dharma and Sangha. While there is no explicit statement about this case on the sutras and commentaries, however there is sufficient evidence to sustain an intelligent guess. On this basis, we say that the mental attitude of the second person, who has taken refuge with a clear understanding and sincerity of heart, is the most valuable long-term spiritual. The reason for this view is as follows.
As a result of their ethical and meditative practices, the first person to enjoy peace and happiness in your life now and accumulate merit that will lead to a favorable rebirth in the future. However, when the credit reaches maturity, it may burn and lose its force without causing a further spiritual development. When the resulting fortunate rebirth of merit reaches its end, will be followed by rebirth in another plane, determined by the karma, and that person continue to turn in the cycle of existence. His practice virtuous not contribute directly to transcend the wheel of samsara. Eli
Taking refuge is the gateway to the Buddha's teaching. In the context of education serves as the gateway to all Buddhist practices. To engage in the practice in its proper context we have to enter them through the door of taking refuge, like to go to a restaurant and take the food we have to go through the door. If we remained outside the restaurant and menu laws placed on the window, maybe we'll go with a thorough knowledge of the menu but not the hunger satisfied. Similarly, by the mere study and admiration of the Buddha's teaching will not go into their practice. Even if certain elements of practice extrajésemos for our personal use without taking refuge in the first place, our efforts can not be regarded as the actual practice of the Buddha's teaching. Only be derived from the teaching practices, or practices in harmony with the teaching, but while they continue not conjoined with the mindset of taking refuge in the Triple Gem not will have become even in the practice of the Buddha's teaching. 
