菩提道次第广论手抄稿:旧版第四十三卷A面
（手抄稿 第六册 p69）[00:04]
p. 98 (5)
2. Based on that, the objects to which you go for refuge.
【② 由依彼故所归之境。】
因为这个原因，你要求皈依，那么在这种原因之下，你要求皈依要皈依什么样的一个对象？这不是很清楚吗？每一个地方啊，他这么清楚摆在这个地方。[00:21]
3. The way you go for refuge
【③ 由何道理而正皈依。】
第三个，那么然后皈依的时候怎么个皈依法？皈依的道理、皈依的方法、皈依的内容。[00:30]
4. Once you have gone for refuge, the stages of the precepts.
1 The causes of going for refuge.
(p70) 【④ 既皈依已所学次第。 今初】
皈依了以后，那你应该做些什么？现在我们看：[00:37]
In general there are many causes.
【◎ 因虽多种】
这就是第一个，“由依何事为皈依因”，换句话说什么原因你要去皈依的，说我们皈依的原因虽然很多，但是现在这个地方告诉我们这样。[00:51]
However, for our purposes, the following apply. As previously explained, you cannot remain in this life—you soon die—and, after death, you have no control over where you will be reborn, for you are under the control of your karma.
【然于此中是如前说，于现法中速死不住，死殁之后，于所生处亦无自在，是为诸业他自在转。】
因为说我们人人要求快乐，那么眼前呢，不要说不快乐不谈，就是快乐的话，对不起，这个快乐也保持不住的，它无常这么快地就这么一下消失掉了。然后呢这个快乐等到你死的时候，剩下来像梦境一样，一点意思都没有。完了以后，死了以后到哪里去啊？哎呀！到哪去的地方，对不起，你也没办法自己作得了主，都是业力作主的。这个事情对我们实在，也可以说完全是操纵在别人手上，你自己像奴隶一样一点把握都没有，这个事情谁都不愿意。哎呀！我们前途茫茫，大家在那儿不晓得忙些什么，等一下回头到哪里去被 (p71) 杀、被宰、被人家烤、被人家打都不知道，大家都坐立不安。然后呢，想办法去找一个安全之处，就是这个，非常明确的这个。是因为这样所以你要找一个安全之处，对不对？[20:04]
所以说假定前面这个概念你生不起来的话，你不会去找一个安全的皈投之处。所以要让我们认识前面，这个时候你认识了前面的时候，这个原因，你才会说：“哎呀，对呀！怎么样我们去要找个皈依。”就像我们现在说到了中午等一下肚子要饿的，那么怎么办呢？你赶快想办法赚一点钱哪，然后呢准备一点吃的东西，这是因为你晓得，将来要饿、要苦所以你要去赚钱。同样的道理，说晓得现在清楚了，哦，说将来这个前途茫茫不晓得怎么办，那个时候，你呀，就这个原因推动你，要去找皈依。那么现在推动你的什么？业。[02:55]
【其业】
这个业的行相又是什么？[02:58]
With regard to karma, 《Engaging in the Bodhisattva Deeds》 says: Just as a flash of lightning in a dark cloud Momentarily illuminates the darkness of a black night, so too does there infrequently appear in the world, by a buddha's power, a few moments of intelligence to cultivate virtue.
【亦如《入行论》云：“如黑暗依阴云中，刹那闪电极明显，如是佛力百道中，世间福慧略发起，由是其善唯羸劣，恒作重罪极强猛。”】
这个业呀，是恶业是黑业，善业是白业。这个恶业就像什么？“依阴云中”，黑暗还 (p72) 再阴云，哎呀，我的天哪！黑暗本身已经黑得一样都看不见，黑暗再加上那个满天乌云，那就是我们的黑业是这么个状态。然后呢，这个白业是什么？白业就在那个忽然间闪电一下很明白，这个就是白业。这个白业是什么？佛力。在整个的“百道”—这个百道不是一百样啊，就整个的万百样当中啊，只有佛指示我们的是白业，除此以外都是黑业。说明了：啊！这个白业、善业是少之又少，少得不能再少，但是光明非常强；不但少，时间非常地短。而恶业呢？唉！不但多，而且时间是非常地长。那个白业能够生起福慧，这个在世间啊，就像这个电光一样，这个佛引导我们的，就这么一点点，不但一点点而且很羸劣、很少。我们经常做这个很重的恶业，这个恶业是又强又猛。[04:39]
Thus virtue is always weak, and sin is fiercely powerful. Since virtuous karma is weak and nonvirtuous karma is exceedingly powerful,
【诸白净业势力微劣，诸黑恶业至极强力，故堕恶趣。】
所以啊，要堕落恶趣。[04:50]
if you contemplate how readily you fall into the miserable realms, you will be filled with fear and dread, and will resolve to seek a refuge.
【由思此理，起大畏怖，次令发生求依之心。】
想到这里啊，那起大恐怖！因为身既然这么快地消失，然后呢消失了以后随业而转，而造的业又是恶业这么强盛，这么强盛的恶业一定引导我们堕恶道，那时候起大恐怖了。为了这个恐怖呀，所以那个时候你怎么办啊？就一心要求皈依。刚才我们说坐在这里啊， (p73) 究竟怎么样我们不知道，啊！那惶恐。现在不但不知道，是知道的，知道什么？知道了要受无边的大苦，那个时候你简直是拼命逃，一定要拼命逃。我想我们没有一个人例外的，没有一个人例外的。说外面现在这些强盗跑得来，他吃人的这强盗跑得来，要跑进来啊，抓到我们就拿起来杀了就吃了，那我们拼命逃都来不及，没有一个人例外。现在实际上的状态就是如此，这个就是我们真正要皈依的原因。[06:01]
As Mahatma Dignāga says:
【犹如陈那菩萨云】
那个陈那菩萨就告诉我们：[06:05]
Adrift in the bottomless ocean of cyclic existence, devoured by fierce sea monsters — attachment and the like — to whom should I go for refuge today?
【安住无边底，生死大海中，贪等极暴恶，大鲸嚼其身，今当皈依谁。】
我们现在的状态，就像什么？在这个“生死大海”当中，这个生死大海当中啊，其广是无边，其深是无底，啊，不得了的！这个生死大海的原因是什么呢？就是三毒所造成功的。由于这个三毒的惑，造无边的业，这个没有一个人逃得了的。这个“大鲸”啊，鲸鱼就是以前古代所谓摩羯陀鱼，那个鱼是一张嘴的话，那个海水啊，“叭！”一直奔下去，什么东西都挡不住，一定被它吞食不可。相传这个鱼眼睛一瞪，像两个太阳一样这么厉害；那个一张张开的话，那个水就像什么？就像那个瀑布一样，“叭！”一直冲下去。意(p74) 思说，当这个恶业成熟的时候，你堕落这个形势啊，没有一个力量可以挡得住。所以赶快趁还没有到这个时候啊，赶快早努力去皈依，这个菩萨也这么说。这是我们要了解：啊，这是我们皈依的原因—因为这样，所以要受苦，所以要赶快为求脱苦找皈依。那么他把这个道理总结起来：[07:34]
In brief, the causes of your going for refuge are twofold:
【总为二事。】
哪两件事情？一，[07:37]
your fear of the miserable realms and the like,
【由恶趣等自生怖畏。】
这是一个原因。对于这个“恶趣等”，这个恶趣包括多方面的：种种的身心、痛苦、烦恼、不自在，这些生起绝大的恐怖。既然生起了恐怖以后，然后你一心要跳出恐怖，这是第一个原因。然后呢，进一步你就要找，谁能够救护你跳出这个恐怖来的。所以世间的宗教都从这个上来的，那么我们信佛的人呢，晓得说唯一能够帮助我们、引导我们、解救我们的只有三宝。第二， [08:24]
and your conviction that the three jewels can protect you from them.
【深信三宝，有从彼中救护堪能。】
(p75) 这个时候就对了！我们信得过，而且深深地了解，确信这个只有三宝能够把我们从生死当中救护出来的，这个是真正皈依。现在我们皈依了，大家想一想看：我们了解不了解我们为什么皈依的？说他完全不了解，不！说他完全了解，恐怕很少。大家都说：“哎呀，这皈依了好。”是的，的确是为了好处。反过来说就是什么？要去掉痛苦。但是呢，到底痛苦的特质是什么，我们不一定了解；好，到底好到什么程度，好的内涵是什么，我们不一定了解。现在这个地方就分析得非常清楚、非常明白，而且这个界限划得这么清楚，一点都不遗漏，一点都不遗漏。如果说你找不到这条路的话，唯一的—苦，没有第二条路好走。现在你唯一的一样脱苦的办法，就这个！所以必然产生的这样的一个结果，这是我们要了解的。你能够对这个认识了以后，然后去皈依，这个皈依有力了。否则的话你总是跑得去，“皈依佛不堕地狱”，念它三遍，“好了，我算皈依了。”这个没有真实用场，只是集一点善根种子。所以紧跟着看：[10:08]
Thus, you must strive to realize these two causes, because if they remain mere words, so will your refuge, but if they are strong and stable, your refuge will transform your mind.
【故若此二，唯有虚言，则其皈依亦同于彼，若此二因，坚固猛利，则其皈依亦能变意，故应励力勤修二因。】
所以假定上面这两件事情—换句话说，这两件事情就是皈依的原因—假定这个两 (p76) 件事情只是空话，换句话说这个原因都没有的话，那你有这个果吗？所以你这个皈依也只是空话而已。如果这两件事情是真实的，这个因如果确实的话，那一定能够感果。那么因既然坚固，这个皈依也猛利。这个猛利的皈依有什么啊？“亦能变意”，这“变意”两个字是什么意思？说一下，然后呢，自己衡量一下。前面告诉我们，因为我们感受到住这个三界之苦，所以体会到唯有三宝能救护，那个时候你心里面哪，哎呀，你实在害怕这个世间啊！有这种害怕，第一个。因为你害怕要找救你脱苦的这个地方，找皈依。所以假定这两个因是确实的话，那个时候你的心里面，产生什么现象？啊！产生一心皈投依靠三宝，那个时候叫变意。那么这个变意，大概有一个认识，但是我们不太清楚。我们不必在这地方谈清楚不清楚，我们马上用另外一样东西来介绍一下，我想很快就明白了。[12:00]
现在我们绝大部分人，都是在说修念佛法门，它念佛法门当中，主要的告诉我们什么东西？信、愿、行，这个叫三资粮。说往生与否，看你有无信愿—信什么？愿什么？信娑婆是苦，信极乐是乐。现在在这个地方想一想看，跟我们这里说的，如果你一想的话发现原来是一个，一点都没有错！哎呀！这个娑婆啊，三有当中充满着苦啊，而且这实在是不晓得怎么办啊！所以你对它恐怖，对不对？信得过。第二个呢？然后呢，唯有这个地方能够解救你，所以极乐是乐，你信得过对不对？如果你这两个信得过了产生什么现象啊， (p77) 你对娑婆是无比地厌恶，对极乐是无比地欣乐，对不对？这个就是你所愿处。[13:20]
然后你一心一意“南无”—南无是什么？皈依嘛！那个时候你说“南无阿弥陀佛”，一心就要去皈依阿弥陀佛。你有了这个正确的认识以后，不管你嘴巴里面唱不唱这个佛，你心里面是心心念念在皈依。这一句佛号啊，一句佛号是欣厌具足，对吗？可是现在大家说念佛，这个道理都不懂你怎么个念呀？假定是你就把前面的道理如法地一步一步过来的话，叫你蒙上了嘴巴，没有关系，你心里面还在拼命地念佛，“哎呀！这个世间苦不堪言。”然后你一心只有皈投依靠，这句佛号能不往生吗？这句佛号能没有欣厌吗？所以就“一句佛号欣厌具足”，到那时候念下去，你自己心里清清楚楚、明明白白：哎呀！这个世间是一无可取，你唯一的办法是皈投依靠阿弥陀佛。[14:22]
这个心里面产生什么现象啊？嘿！以前你对这个贪着难舍，现在拒之唯恐不暇。以前教你提起来你提不起来，现在教你不念也作不到，是不是变了你的意啦？你会不会说烦烦恼恼，哎呀！这样也不好，哎呀！那样也不好，这样也坐立不安，那样也坐立不安，会不会呀？你拼命念佛都来不及了！说嘛是说修行，结果呢，吃饱了饭在那里坐立不安，干什么啊？主要的原因就在这里。原来这个道理告诉我们这么清楚啊！所以你真正地把这两样事情了解了，这就是你的皈依的因，有了这个皈依的因，自然而然你去作的话，这个因地 (p78) 当中，心心念念产生这样的结果的话，这个净业集够了能不去吗？这个果会不出现吗？ [15:24]
所以他最后两句话，“故应励力勤修二因”哪！所以我们现在说要修行、修行啊，我们真正要修行的是要修这个啊！这个地方才是值得我们努力啊，努力啊！了解吗？信得过吗？道理懂了，下面好好多思惟，如果不思惟的话，辛苦了半天又白懂了，等一下书本一合又忘记掉了，然后又被那个闲闲烦恼又跟着它去了，等一下又张三长、李四短，这样。[16:05]
所以下来以后休息几分钟，啊！觉得好高兴。你不必去想，但是呢你下来以后应该随喜：“哎呀，这个真欢喜呀！”你可以跑在那里不要做什么事情，很轻松，但是呢你随喜，那个时候你一直在增长功德。等到你脑筋里清楚了以后，刚才听完了以后又慢慢地放松了，再继续地观察。那个时候，虽然你下来了，你没有念，但是功德在增长当中。这个有它的非常正确的教授内容，告诉我们修行方法在里头。然后到那时候去拜佛的话，你无比地亲切，“哎呀，阿弥陀佛啊，释迦世尊啊！你对我这么好，告诉我这么完整道理啊！”你拜下去是无比地亲切，不要你恭敬也作不到。然后你平常的时候，你不赞叹如来也作不到。然后呢？你自己对以前的错误，自然而然哪：“哎呀！这个不相干。”叫你不忏悔也作不到。然后呢，平常这种事情啊，常住的事情，叫你不作……你晓得积累的功德，自然而然十大愿王轻而易举全部提起来了。对不对？ [17:24]
(p79) 所以这个地方的真正好的地方就这个。现在到这里为止只是把那个头点出来哦！到底由这个原因—应该皈依的境，以及怎么个皈依法还没说哦！已经有这样强烈的力量，想想看对不对？这个地方我们该赞叹啊！这个圆满的教法，然后呢，应该感谢自己宿生造了多少的善业，今天感得这个善果，能够听到这个圆满教法。所以下面让我们就是自己每一个人随喜它十分钟，然后轻松一下，然后继续下一堂再来打这个硬仗。[18:14]
了解了说这个生死当中这么个恐怖法，那个时候就要求皈依了，只有这个地方是能够救护我们出来的，所以这两件事情就是我们皈依的原因。然后呢，皈依却有深浅不同，深浅不同还是看你这两个原因。假如你这个两个原因哪，认识得不够深，只是说，哎哟！看见这个恶道的苦而皈依的话，那么你只求生天。假定你更进一步看见生了天以后还要堕落，还是苦的话，那你看得更深的话，你要求解脱，这共中士了。你发现解脱了以后，这个眼前的这个烦恼的苦是解决了，还有没有圆满解决的苦，那个时候你要就更深入；或着由于你推己及人，而能够推广你这个救苦、脱苦的心。而不管是从前者智，从后者悲，而进入最圆满的脱苦的道路，这就是上士。所以不管是下士、中士、上士，脱苦的方法都是皈依，看脱苦的因认识得深浅，因还是这个，这个我们要了解的。 [19:54]
所以不管我们讲三皈依也好，得到那个真正的三皈依的受用的时候，乃至于受五戒、 (p80) 沙弥戒，然后比丘戒、菩萨戒、密宗戒，他正得体的时候，都从这个皈依开始的，原因就在这个上头。至于说皈依，因位如何皈依，果位如何皈依，这个深广的道理，以后慢慢地讲。整个讲起来，可以这么说整个的佛法讲的无非是皈依。所以下面说由于了解了这个两件事情的原因，那么要求皈依，那么这种状态所皈依的对象是什么呢？所以第二： [20:44]
p. 99
2 Based on that, the objects to which you go for refuge
【第二由依彼故，所归之境分二】
那时候说“由依彼故”，就是了解了这两个原因，那么要求皈依；那么所皈依的“境”，境就是对象，这个分两部分。 [20:55]
a Identifying the objects to which you go for refuge
b The reasons why they are worthy to be a refuge
【① 正明其境，② 应皈依此之因相。】
正式说明，喏，这个皈依的对象是谁？是什么？那么为什么要皈依？现在说。先引那个《百五十颂》云： [21:17]
The 《Praise in One Hundred and Fifty Verses》 says: The one in whom no fault can ever exist, the one in whom all good qualities always exist— If you are sensible, It is correct to go for refuge to just such a person, to praise and honor him, and to abide in his teaching.
【◎ 如《百五十颂》云：“若谁一切过，毕竟皆永无，若是一切种，一切德依处。设是有心者，即应皈依此，赞此恭敬此，应住其圣教。”】
(p81) 说……下面的注解念完了一起解释。 [21:36]
Thus, if you can distinguish a refuge from what is not a refuge, it is right to go for refuge to the Bhagavan Buddha, the true refuge. This citation applies to the teaching jewel and the community jewel as well. As Candrakirti's 《Seventy Verses on Refuge》 says: The Buddha, teaching, and community are the refuge for those who desire liberation.
【谓若有一，能辨是依非依慧者，理应皈依，无欺归处佛薄伽梵，由此亦表法及僧宝，如皈依七十颂云：“佛法及僧伽，是求脱者依。”】
先，我们想：我们为什么要皈依呀？说：“哎呀！这个苦。”因为这个苦所以你要脱苦，既然要脱苦，要求救于人，所以救你这个人他自己如果不能脱苦，请问他能作你皈依吗？当然不能，这个很明白，他自己一定要能够脱苦，这样才行哪！所以我们真正有能力、有智慧能辨别能不能皈依的这一种力量之下去皈依的，皈依的对象一定是他自己解决这个问题的，这个才对，对不对？这很清楚、很明白。所以说，那么这个时候，说假定那一个人一切的过失决定完全解除掉了，因为过失解除掉了，所以痛苦是彻底免除。还有呢，“一切种，一切德依处”，他要圆满的所有的好处都已经圆满掉了，这个啊，才是我们真正皈依的。[23:06]
所以真正有智慧的人，能辨别是非的人，“设是有心者”，那个一定会皈依上面所说的对象。这个才是值得我们皈依、赞叹、恭敬的。然后呢，皈依了他，就依靠着他，安住在他告诉我们正确引导的方法当中。而这个才是绝对不会错误的，所以无欺诳的，这个一 (p82) 定是佛，薄伽梵。“薄伽梵”是印度话，翻成功我们中国有好几个特别的名字，平常我们都用的其中一个—尊贵，就是世尊，就是佛、世尊。那么因为我们要一心皈依他，那么跟他相应的法及僧宝，也是我们皈依。所以由于这个原因，所以我们一心一意地皈依佛。所以下面有另外一个颂，另外一个论上面告诉我们哪，所以这个“佛、法及僧伽”，是真正求从痛苦当中解脱出来者所依靠的地方，这个是正确地来告诉我们。那么，[24:30]
There are four reasons why the Buddha is worthy to be a refuge.
【◎ 应归之因相分四，】
为什么要皈依他呢？这个里面就分四个项目来说明它，分四个说明它。[24:48]
First, he has mastered himself and attained the sublime state of fearlessness. If he had not attained this, he would not be able to protect others from all fears, just as a person who has already fallen down cannot help up someone else who has fallen down.
【初者谓自即是，极调善性，已能证得无畏位故，若未得此则如倒者依于倒者，不能从其一切畏中救护他故。】
第一个，这个所皈依的对象，他自己一定“极调善性”，他已经调伏了所有的他的问题，然后安住在最圆满的善法当中；他已经得到了，再没有任何怖畏的，所以唯有佛，是十力、四无所畏。他假定没有能够达到这样的程度的话，他自己都倒在地上，弱不禁风爬都爬不起来，他能救你吗？当然不可能！所以这是第一个，他一定自己把自己的问题彻底解决了。他虽然解决了，他自己解决了，但是假定他不善巧怎么帮忙你的话，你去求他， (p83) 他没办法，他会说：“我倒的确不生病，但是我不懂怎么医你病欸！”那个没办法呀！所以他，[26:03]
Second, he is in all ways skilled in the means of training disciples. If he were not so, he would not be able to fulfill your needs, even if you went to him for refuge.
【第二者谓于一切种，度所化机，善方便故，此若无者，纵往皈依，亦不能办所求事故。】
在任何情况之下，他懂得怎么救度所化—就是求他的这些人。不管任何人，所化的机，他都能够善巧方便晓得怎么去救度他们。假定没有这个条件，你虽然去求他，他不知道怎么救你，这个也办不到呀！这个也办不到呀！所以从这地方我们也不妨说一下，佛跟声闻二乘的不同。声闻是自己绝对解决的，所以我们绝对不要轻视他，我们没有解决我们怎么可以轻视声闻！所以这个经上面处处地方告诉我们，我们能够恭敬尊重声闻、缘觉，得到无量无边的福报；但是呢，我们所以宗仰佛的缘故，因为他自己虽然解决了，他不一定能够彻底圆满地帮助一切人，那么这一切人就包括我们。所以这是我们正皈依的时候，是皈依佛的原因在这个上头，这个要分辨得很清楚。这个就是第二个，他在任何情况之下，任何人懂得如何去救他，你只要去找他，他一定救你；你不找他，那是他拿你一点办法都没有，这个我们要了解的。[27:43]
Third, he has great compassion. If he did not have it, he would not protect you even if you went to him for refuge.
(p84) 【第三者谓具大悲故，此若无者，虽趣皈依，不救护故。】
第三个呢，还要有个条件，他虽然懂得，你去找他，“对不起，我懂是懂，今天我不想帮你忙，我自己要玩玩。”那个不行啊！所以他还要具有一个特质，具有大悲心，大悲心。虽然他有这个，譬如我们现在找医生，明明这是个本事好极了好医生，但是这个医生又忙不过来，他医生哪自己还有他的……唉，对不起！他不想看病，他要出去渡假，他要旅行，你拿他一点办法都没有。所以他还要有个条件—大悲。大悲的行相是什么？他平常所为、所想只有一件事情—救度一切众生就像自己的爱子一样。单单这个够了吗？欸！还要有一个条件。[28:38]
Fourth, he is pleased, not by material offerings, but by offerings of practice. If he were not, he would not act as a refuge for everyone, but would help only those who had previously helped him.
【第四者谓以一切财而兴供养，未将为喜，要以正行而修供养，乃生喜故，此若无者，则定顾视先有恩惠，不与一切作归处故。】
看看还要第四个。他虽然大悲，但是呢，他心里面还要产生绝对等舍这个心情。说：“你们任何人来找我”，如果是他有差别，“虽然我有大悲心”，可是这个人对他好一点，“我先救你”，这个人对他不好的话他慢一点，这个还不行，还不行！要具什么条件呢？第四个，他说不管你给他财物、对他多好，他并不重视你给他的这个，要什么？“正 (p85) 行”。但是他还是重视一个—重视正行。那我们会说：“他不是还是要重视嘛！”欸！这个啊，因为他之能不能救你，不在乎你送他不送他财，就是你能不能听他如法去行。你如果不听他，不如法去行，虽然你抱着他的脚，他也没有办法救你啊！这样。[29:48]
43a Commentary
ENGLISH LR V.1 P179 (COMMENTARY V.6 P69) [00:04]
Based on that, the objects to which you go for refuge
Because of this reason, you go for refuge. Based on this reason, when you go for refuge, whom should you go for refuge? Isn’t this very clear? In every aspect, he so clearly presented every aspect. [00:21]
The way you go for refuge
The third one, what is the way you go for refuge? That is the way of going for refuge, the method of going for refuge, and the content of going for refuge. [00:30]
Once you have gone for refuge, the stages of the precepts (Chapter 12)
After you have gone for refuge, what should you do? Now let’s read on. [00:37]
1' The causes of going for refuge
In general there are many causes
This is the first one, “the causes of going for refuge.” In other words, for what cause do you go for refuge. Though there are many causes for us to go for refuge, but now it tells us this. [00:51]
However, for our purposes, the following apply. As previously explained, you cannot remain in this life—you soon die—and, after death; you have no control over where you will be reborn, for you are under the control of your karma.
Since every one of us pursue happiness and with what we have now, needless to say if we are unhappy, even if we are happy, sorry, this happiness won’t last. Impermanence happens very quickly and the happiness is soon gone. Then this happiness [that you so think of] will become like a dream to you at death and it is meaningless. Afterwards, after you die, where will you go? Ah! The place that you will end up going, sorry, you don’t have any control over that. It is controlled by karma. This thing to us is truly, you might as well say that someone else has complete control of it and you are like a slave with absolutely no say. No one wants this. Ah! Our future is bleak and I don’t know what everybody is preoccupied with. Soon enough, one may be killed, slaughtered, roasted, or beaten up. No one knows what’s coming to him, and everyone will be restless with anxiety. What happens then, you will try to look for a place that’s safe. This is it. This is very clear. It is because of this that you wish to find a place that’s safe. Right? [02:04]
If you cannot develop the concept described earlier, you will not be looking for a safe place for refuge. That’s why we need to understand the previous points. Only when you understand the previous points, the cause, will you then say, “Ah, its true! How can we find a refuge?” It’s the same as how you’ll be hungry at noon, what will you do beforehand? You will quickly figure out some way to make money and prepare some food in advance. This is because you know that in the future you will be hungry and will have to suffer, so you’ll need to go make money first. The same principle applies here now that you are clear of this, oh, since the future is bleak and you don’t know what will happen, by that time, this cause will propel you to look for a refuge. So what propels you now? Karma. [02:55]
With regard to karma,
What are the subjective aspects of karma? [02:58]
Engaging in the Bodhisattva Deeds says: 307
Just as a flash of lightning in a dark cloud
Momentarily illuminates the darkness of a black night, [132]
So too does there infrequently appear in the world, by a buddha's power,
A few moments of intelligence to cultivate virtue.
Thus virtue is always weak,
And sin is fiercely powerful.
In terms of karma, non-virtuous karma is a black karma and virtuous karma is a white karma. What is non-virtuous karma like? “In a dark cloud”, not only is it a black night, but there are also dark clouds. Ah, my goodness! A black night will already make it too dark to see anything. To add a sky full of dark clouds to this black night, that would be the state of our black karma. Then, what is white karma like? The white karma is like a sudden flash of lightning which momentarily illuminates. That is the white karma. What is a white karma? A Buddha’s power. In the tens of thousands of ways in the world, only a Buddha instructs us what white karma is, everything else is black karma. It explains that, ah, the white karma or virtues is very scarce, nearing nothing but its illumination is very strong. Besides its scarcity, the period of time that it appears is extremely short. How about black karma? Ah! It’s not only abundant but extremely long lasting in time. For the white karma to generate wisdom and merits, it is comparable to having a flash of lightning in this world. Thus, with what Buddha has taught us, there is only so little. Not only it is little, but that the virtues we cultivate from it are weak and little. We usually create very weighty non-virtuous karma and they are powerful and fierce. [04:39]
Since virtuous karma is weak and nonvirtuous karma is exceedingly powerful,
Therefore, we will have to fall into the miserable realms. [04:50]
if you contemplate how readily you fall into the miserable realms, you will be filled with fear and dread, and will resolve to seek a refuge.
When we think of this, we will be filled with great fear! Since our bodies will quickly be gone and after they are gone, where we go will be determined by our karma. However, most of the karmas we create are powerful non-virtuous karmas. Such powerful non-virtuous karma will lead us to the miserable realms. That’s when we are filled with great fear. To do something about this fear, what will you do? You will then wholeheartedly resolve to seek a refuge. We just said that as we sit here, we don’t know exactly what will happen next. Ah! That is terrifying. But actually, this is not the case of not knowing, we do know. What do we know? We know that we will have to bear immeasurable great sufferings. Thus, at this time, you will desperately try to escape, you will certainly run away. I think no one is an exception to this, no one is an exception. It’s as if we say there are some bandits out, and these carnivorous bandits are about to come here. As soon as they catch us, they will seize, kill, and eat. Therefore, we would desperately try to escape and no one would be an exception. Actually, our current true situation is just like this, making it the reason we truly go for refuge. [06:01]
As Mahatma Dignaga says:308
Mahatma Dignaga tells us that [06:05]
Adrift in the bottomless ocean of cyclic existence,
Devoured by fierce sea monsters-
Attachment and the like-
To whom should I go for refuge today?
What is our current situation like? We are in this “ocean of cyclic existence.” In this ocean of cyclic existence, its vastness is boundless and its depth is bottomless. Ah, it’s incredible! What is the cause for having this ocean of cyclic existence? It is created by the three poisons. Through the delusions from the three poisons, we create boundless karma. No one can escape from this. These “fierce sea monsters” are the Magadha fish of the ancient times. When this fish opens its mouth, the ocean water just keeps pouring in. “Pa!” Nothing can stop it, you will certainly be devoured. According to the legend, when this fish stares at you, the two eyes are fierce like two suns. As soon as the mouth opens, the ocean water becomes like what? Like a waterfall gushing down, “pa!” This means when bad karma ripens, the way in which you will fall [into miserable realms], there isn’t any force to stop it. Therefore, quickly take advantage of the time before it happens. Quickly strive to go for refuge as soon as possible. Bodhisattva says so too. This is what we should know. Ah, this is the reason we go for refuge. Because of this, we must bear suffering and therefore we go for refuge in order to be released from suffering. Well then now he summarizes these principles. [07:34]
In brief, the causes of your going for refuge are twofold:
Which two things? One. [07:37]
your fear of the miserable realms and the like,
This is a reason. Regarding “miserable realms and the like,” miserable realms here will include many aspects such as all sorts of things of the body and mind, suffering, afflictions, feeling ill at ease, all these generate tremendous fear. Since you’ve developed fear and you wholeheartedly wish to evade this fright, this produces the first reason. Furthermore, you will be looking for someone who can protect and save you from this fright. All the religions in the world are born from this. Well then for us who believe in Buddha, we know that the only ones who can help, guide, and give us salvation will be the Three Jewels. Second. [08:24]
and your conviction that the three jewels can protect you from them.
This is when we know it correctly! We have faith and are keenly aware that only the Three Jewels can protect and save us from cyclic existence. This is the real refuge. Since we’ve now all taken refuge, everyone can think about this. Did we understand why we had gone for refuge? If we say one does not understand at all, that’s not true! If we say one understands completely why [he goes for refuge], there are probably very few that really do. Everyone says, “Ah, it’s good to go for refuge.” Yes, you are doing this to gain benefits. In a reverse angle, this does what? To alleviate suffering. However, what is the characteristic of this suffering? This is something we may not necessarily understand. When you say it’s good, how good is it and why is it good (the meaning behind this)? We may not necessarily understand that but here the analysis is very clear and the boundaries are drawn very clearly. Nothing is left out, nothing is left out. If you cannot find this path, the only thing left is suffering, no other choice. Now the only way to be released from suffering is this! This is an inevitable conclusion. This is what we need to understand. If you can understand this and then go for refuge, there will be strength to your refuge. Otherwise, you will just go there, “Go for refuge and not fall to hell,” you’ll recite it three times, “Ok, I’ve gone for refuge.” There is no substance to this. You are merely accumulating a small virtuous root. [10:08]
Thus, you must strive to realize these two causes because if they remain mere words, so will your refuge. However, if they are strong and stable, your refuge will transform your mind.
Thereforewith these two things, in other words, these two things are the two causes for going for refuge…if they remain mere words, means that you haven’t realized these causes, would you then be able to produce an effect? Thus, your refuge will also be mere words. If these two things are true, the causes are realized, they will certainly produce an effect. Well then since the causes are solid and stable, your refuge will be strong and powerful. What will a strong and powerful refuge do? “It “will transform your mind.” What do these words, “transform your mind,” mean? Let me explain first and then you can weigh yourself against it. The text told us previously that it is because we feel the suffering within the three realms (desire, form, and formless realms), therefore understand that only the Three Jewels can protect and save us. At that point, in your mind, ah, you are truly frightened by this samsara world! You will have this kind of fear. This is the first one. Because of your fear, you will seek for something to evade this suffering, you will seek to take refuge. Therefore, suppose that these two causes are truly internalised [in your mind], what will happen in your mind at that time? Ah! You will wholeheartedly take refuge and rely on the Three Jewels. At that time, it is called transforming the mind. So as for transforming the mind, you now have a general idea of it but don’t have a clear understanding. We don’t need to talk about how clearly, we understand it or at least not here. Instead, we can use something else to explain it now and I think you’ll soon have a good understanding of it. [12:00]
Now most of us are practicing the recitation of the Buddha’s name. In the sect of reciting the Buddha’s name, what does it primarily tells us? Faith, aspiration and conduct, these are called the three types of merits. Whether you will be reborn in Pure Land will have to depend on whether you have faith and aspiration. What do you have faith in? What do you aspire? You believe that the Samsara world is filled with suffering and you believe that the Pure Land is a place of perfect joy. Now if we think about this and compare it with what we’ve been saying, if you just give it some thought, you will discover that they are saying the same thing. There is absolutely no mistake! Ah! This Samsara world, the three realms are filled with suffering and we really don’t know what to do! Therefore, you develop this fear, right? You believe in this. What is the second one? Then, this is the only place that can give you salvation; therefore, the Pure Land is perfect joy. You have faith in this right? If you believe in these two things, then what happens? You will have an extreme dislike and disenchantment for this Samsara world and will be extremely happy and joyous to go to Pure Land. Right? This becomes your aspiration. [13:20]
Then with your whole heart, [you say] “Namo” – what is Namo? Refuge! At that time, you will recite “Namo Amitabha Buddha.” With your whole heart, you will go to Amitabha for refuge. Once you have this correct understanding, whether you are reciting with your lips or not, you are mindful of refuge in your every thought. There are both the feelings of disenchantment and joy within this one recitation of Buddha’s epithet. Right? However, nowadays everyone wants to recite Buddha’s name but if you don’t even understand the principle, how can you recite it? If you go through the aforementioned principles accordingly in a step-by-step manner, even if your mouth is covered, it won’t matter. Your mind will still desperately recite this. “Ah! The suffering of this world is beyond words.” Then with your whole heart you go for refuge and reliance. How is it possible that you won’t go to Pure Land if you have recited Buddha’s name in this way? How is it possible that you would recite Buddha’s name without the feelings of disenchantment and joy? Therefore, “with this one recitation of the Buddha’s name, you possess both disenchantment and joy.” When you recite at that moment, you will know very plainly and clearly in your mind that, “Ah! This world is good for nothing and the only thing to do is to go for refuge and rely on Amitabha Buddha.” [14:22]
What phenomenon is then developed in your mind? Hey! Things you used to be attached to and are hard to let go; now you can’t refuse it fast enough. Previously we asked you to bring up the urge to practice and you couldn’t, now even if we tell you to stop reciting, you can’t. Hasn’t your mind been transformed? Would you still feel afflicted and say, “Ah, this is not good, ah, that’s not good?” Feeling restless when you do this, restless when you do that. Would you still be like that? [No.] You would feel that even if you strive with all your might to recite the Buddha’s name, there is still not enough time. Yes, you do speak of practice but in reality, you would eat and then become restless. Why is that? The main reasons are all here. How the principles [that we’ve been learning] explain this so clearly! Therefore, if you truly understand these two things, these are the causes for you to seek refuge. After you know these are the causes for refuge, naturally you will follow through to practice. If you can generate a continuous stream of thoughts on this in the causal period, how will you not end up going to Pure Land if you have accrued enough pure karma? How could this effect not manifest? [15:24]
Therefore, the phrase, “you must strive to realize these two causes!” So, we now talk about practice, practice. This is what we should really practice. This is what’s worthy of our efforts, our efforts! Do you understand? Do we believe this? Now that we understand this principle, we should reflect upon this thoroughly. If we do not reflect on this, then our long efforts for understanding this will have gone to waste. As soon as we close the book, we will forget it. We will end up following the afflictions that are always around. Soon we will be gossiping about this person and that person. Like that. [16:05]
Therefore, after a session you can rest for a few minutes. Ah! You will feel really happy. You don’t have to keep contemplating but in between sessions, you should rejoice, “Ah, I’m so happy!” You can do nothing, be relaxed but just keep rejoicing. You will then be continuously increasing merits. Once your mind knows it clearly and after listening, you may begin to relax [and lose the idea]. Then you should resume with your analysis. Then at that time, though you’ve exited the session and you are not reciting the epithet, but your merits continue to increase. So, there it includes a very accurate instruction which tells us the method of practice. Then by that time when you prostrate to the Buddha, you will feel an unparallel lovingness and warmth, “Ah, Amitabha Buddha, Shakyamuni Bhagavan! You have been so kind to me. You’ve told me such complete teachings!” When you prostrate, you’ll feel this unparallel lovingness and warmth. Even if we ask you to be disrespectful, you can’t and normally, you can’t help but praise the Tathagata. Then what happens? With your own mistakes before, you naturally will feel, “Ah, these are so irrelevant now.” Even if we ask you to stop confessing, you can’t. Then with these, normally for the chores of the temple we ask you not to do it….but you would know how much merits you can accumulate from this. Thus, you will naturally and easily begin to uphold all of the Ten Great Vows. Right? [17:24]
Therefore here, this is the reason why this is really good. Up until now, the text has only pointed out the beginning of it! For these causes, what are the objects to which you go for refuge, and the way in which you go for refuge have not been explained yet! However, a strong and powerful force has already been developed. Think about it, isn’t it right? This is a place where we should offer our praises! This is a complete teaching. Then, we should be thankful for the numerous virtuous karmas we’ve created in the past lives to have issued this virtuous fruit (effect) today, giving us the opportunity to listen to a complete teaching. So let us break and we can all rejoice ourselves for 10 minutes, relax a little and we’ll resume the fight in the next session. [18:14]
We now understand how terrifying it is to be in the cyclic existence, that’s when we seek for refuge and this is the only place that can help protect and save us. Therefore, these two things are the causes of us going for refuge. Then, the levels of going for refuge can be shallower or deeper. The different levels will depend on how you realize these two causes. With these two causes, if you recognize them at a shallower level and just say, ah! If you can only see the sufferings of the miserable realms and for which then you will only seek to be reborn as a deity. If you can see one step further, you’ll see that even though you may be reborn as a deity, you will still fall [into the miserable realms] later, will still have to suffer. If you have this deeper perspective, you will seek for liberation [from cyclic existence], rendering you on the path that’s shared with a person of the medium capacity. You then discover that with this liberation, though you’ve alleviated the sufferings of immediate afflictions, however, you haven’t alleviated sufferings completely. That’s when you need to go deeper. As a result of your consideration of others in your own situation, you expand your attitude of evading suffering and help alleviate others’ suffering. Whether you go through the route of wisdom as in the first case, or through the route of compassion as in the latter case, you will then enter the most perfect path for evasion of sufferings. This is the path for a person of great capacity. Therefore, it doesn’t matter if you are a person of small capacity, medium capacity, or great capacity, the method to evade suffering is to go for refuge. The only difference among them is the varying level of understanding of the causes but the causes remain these. This is something we should understand. [19:54]
Therefore, when we speak the rites of going for the three refuges, when we truly obtain the benefits from the three refuges….even when we take up the five vows, the Shramanera vows, the Bhikshu vows, the Bodhisattva vows, and the Mantra vows, the moment we truly obtain their substance is when we go for refuge. This is the reason for that. That is in terms of refuge, how would you go for refuge from the causal stage and how would you go for refuge at the effect stage. This vast and profound principle will be explained gradually later. In all, we can say that what Buddhism teaches is entirety nothing more than refuge. Therefore, next it says that through knowing these two causes, you seek for refuge. Well then under this circumstance, what are the objects to which you go for refuge? Therefore, we’re now at number two. [20:44]
2' Based on that, the objects to which you go for refuge
At that time, it says “based on that” and that means after understanding these two causes, we want to go for refuge. The objects to which we go for refuge can be divided into two parts. [20:55]
a" Identifying the objects to which you go for refuge
It formally explains, there! Who or what are the objects you go for refuge? What are they? Why do you go for refuge? Now it’s going to explain. It first quotes [the verses] from the Praise in One Hundred and Fifty Verses: [21:17]
The Praise in One Hundred and Fifty Verses (Sata-pancasatka-stotra) says:309
The one in whom no fault
Can ever exist,
The one in whom all good qualities
Always exist—
If you are sensible,
It is correct to go for refuge to just such a person,
To praise and honor him,
And to abide in his teaching.
It says… I’ll finish reading the following explanation first and explain them altogether. [21:36]
Thus, if you can distinguish a refuge from what is not a refuge, it is right to go for refuge to the Bhagavan Buddha, the true refuge. This citation applies to the teaching jewel and the community jewel as well. As Candrakirti's Seventy Verses on Refuge (Trisarana-gamanasaptati) says:310
The Buddha, teaching, and community
Are the refuge for those who desire liberation.
First, let us think about this, “Why do we want to go for refuge?” It said, “Ah! This is suffering.” It is because of suffering and therefore you seek to evade this suffering. Since you wish to evade this suffering, you must seek for protection from someone. Therefore, if this person who is going to save you has not evaded suffering himself, may I ask then, can he be your refuge? Of course not. This is pretty obvious. He must be one who has evaded suffering already and then it would work! Therefore, for those of us who have the ability and wisdom to discern whom we should go for refuge, if we choose with this kind of [distinguishing] power, the objects to which we go for refuge will certainly have to be one who has resolved all problems. That’s right, isn’t it? This is pretty clear and obvious. Therefore, at this time, this should be someone who has completely eliminated all his faults and therefore completely removed all his sufferings. Then, “The one in whom all good qualities always exist.” He has obtained all the good qualities there are. He is then our real refuge. [23:06]
Therefore, for those with true wisdom and can discern right from wrong, “If you are sensible,” you will certainly go for refuge to the objects described above. This is what’s truly worthy of our refuge, our praises and veneration. Then, once you go to him for refuge, you rely upon him and abide by what the correct method which he has taught us. That’s something with absolutely no flaws, and therefore undeceiving (true refuge). This must be Buddha, Bhagavan. Bhagavan is in Sanskrit, which is translated into a few particular epithets in Chinese. We would normally use one of them, the honoured one, which is World-Honoured One. Buddha, the World-Honoured One. We wholeheartedly go to him for refuge, then one that concords with him would be the jewel of the Sangha community. This is also our refuge. Therefore, due to this reason, we wholeheartedly go for refuge to Buddha. Then there are another few verses from another commentary which tells us, therefore “Buddha, teaching and the community” are the objects that we can rely on in order to be truly liberated from suffering. This tells us what’s correct. [24:30]
b" The reasons why they are worthy to be a refuge [133]
There are four reasons why the Buddha is worthy to be
a refuge
Why should we go to him for refuge? This is divided into four reasons to explain that, divided into four reasons to explain that. [24:48]
First, he has mastered himself and attained the sublime state of fearlessness. If he had not attained this, he would not be able to protect others from all fears, just as a person who has already fallen down cannot help up someone else who has fallen down.
First, the object to which we go for refuge, he will certainly have “mastered himself.” He has tamed and disciplined all his faults and abides in the most quintessential of all virtues. He has attained [the sublime state of fearlessness] so there is nothing that he fears. Therefore, only Buddha has the ten powers and the four kinds of fearlessness. If he had not attained this level, he would be just like a person who has already fallen down, too weak to stand even a gust of wind. He would not be able to stand on his feet, so can he help you? Of course it’s impossible! This is the first one. He must have completely resolved all his problems. Though he has resolved his problems, if he is not skilled enough to help you, when you ask for help from him, he would have no means [to help you]. He would say this, “It’s true that I am not sick, but I don’t know how to treat your sickness!” He can’t help! Therefore, he…
[Translator Note: from Soothill-hodous: “The ten powers of Buddha”, giving complete knowledge of (1) what is right or wrong in every condition; (2) what is the karma of every being, past, present, and future; (3) all stages of dhyāna liberation, and samādhi; (4) the powers and faculties of all beings; (5) the desires, or moral direction of every being; (6) the actual condition of every individual; (7) the direction and consequence of all laws; (8) all causes of mortality and of good and evil in their reality; (9) the end of all beings and nirvāṇa; (10) the destruction of all illusion of every kind. “The four kinds of fearlessness”, or courage, of which there are two groups: Buddha-fearlessness arises from his omniscience; perfection of character; overcoming opposition; and ending of suffering. Bodhisattva-fearlessness arises from powers of memory; of moral diagnosis and application of the remedy; of ratiocination; and of solving doubts.) [26:03]
Second, he is in all ways skilled in the means of training disciples. If he were not so, he would not be able to fulfill your needs, even if you went to him for refuge.
Given any situation, he knows how to train disciples who are those who ask him for help. No matter who is to be helped, he is in all ways skilled in the means of helping them.
Without this qualification, though you ask him for help, he will not know how to help you. Therefore [you will run into the situation where] he won’t be able to help you with this, he won’t be able to help you with that! This is where we may want to talk a bit about the difference between Buddha versus the śrāvaka and pratyekabuddha of the Hinayana vehicle. One who has gone through the śrāvaka path [until reaching arhatship] will have definitely resolved his problems and so we should never look down on him. We haven’t even resolved our own problems. How can we look down on śrāvakas? Numerous places in the sutras tell us that if we respect and venerate śrāvakas and pratyekabuddhas, we will accrue immeasurable and boundless merits. However, the reason we hold Buddha in great esteem is because though śrāvakas and pratyekabuddhas have resolved their problems, they may not be able to perfectly and completely help all beings and “all beings” include us. Therefore, this is the reason that when we do go for refuge, we go to the Buddha for refuge. This is where we need to make a clear distinction. This is the second reason. Given any situation, for anyone, he knows how to help him. As long as you seek help from him, he will help you. If you don’t seek help from him, he can’t do anything to help you. This is something we should understand. [27:43]
Third, he has great compassion. If he did not have it, he would not protect you even if you went to him for refuge.
The third one, there is another qualification required. Though he knows how to help but when you go to him, he may say, “Sorry! I do know how to help but today I don’t want to help you because I’ve got my own enjoyment to seek.” That wouldn’t work! Therefore, he needs one more quality which is great compassion, great compassion. Though he may have [the ability]…for example, when we go see a doctor who is really skilled but he is too busy or he has his own things…ah, sorry! He doesn’t want to see any patients. He is going on vacation, going to travel. You can’t do anything about that. Therefore, there needs to be one more quality— great compassion. What is the subjective aspect of great compassion? All that he does and thinks about revolves on one single thing – help and save all sentient beings as if they are his beloved children. Is this enough? Ah! One more qualification is needed. [28:38]
Fourth, he is pleased, not by material offerings, but by offerings of practice. If he were not, he would not act as a refuge for everyone, but would help only those who had previously helped him.
See how there needs to be a fourth one. He may have great compassion, however, there also needs to be absolute impartiality in his mind. He can say, “Anyone of you can come to ask me for help.” However, if he is partial then it is such that, “though I have great compassion,” but to someone who is nicer to him, [he will proceed to say] “I will help you first.” To those who are not as nice to him, he will be slower at getting to them. This still won’t work, still won’t work! There needs to be what qualification? The fourth one which says whether you give material offerings or however nice you are to him, he will not attach importance to what you’ve given him. What does he want instead? “Offerings of practice.” So, he still attaches importance to one thing, that he values the offerings of practice. So then we say, “Well, he still attaches importance to something!” Ah! This is because whether he can actually save you or not matters not on material offerings you give him, but on if you can listen to him and practice accordingly. If you do not listen to him and practice accordingly, even if you try hugging on to his leg, he won’t be able to save you! Like that. [29:48]