菩提道次第广论手抄稿:旧版第四十九卷A面
（手抄稿 第七册 p3）[00:16]
论中告诉我们的什么是殊胜利益，就是教授当中告诉我们的，换句话说一个是相宗一个是性宗。
p. 113 (10)
(i) The benefits as they appear in the Compendium of Determinations. These are explained in two sets of four.
【◎ 初中有二四聚。】
这个〈摄分〉当中，相宗从两方面来说，每一个地方分四个子目。 [00:30]
The first set of four (1) You will obtain vast merit. As the 《Immortal Drumbeat Dharani》 says：
【初四聚中，一获广大福者，如无死鼓音陀罗尼云：】
这第一个，你皈依了三宝可以获到非常广大的福德、福报。那么引经上面说， [00:49]
The Bhagavan Buddha is inconceivable. The sublime teaching is also inconceivable. The noble community is inconceivable. For those having faith in the inconceivable The fruition is also inconceivable.
【“佛世尊难思，正法亦难思，圣僧不思议，诸信不思议，异熟亦难思。”】
佛、法、僧这三样东西，都是不可思议。这个不可思议可以从两方面来说：第一个呢，就它的质来说，那就不是我们现在的心识所能够思议得到，换句话说，它的确是非 (p4) 常地深微；就它的量来说，不可思议呀，那是大得我们无法想像的！所以不管就它的质，不管就它的量、就它的性、就它的相，那三宝的意义那真是不得了！你怎么跟它相应呢？嘿，“诸信”，如果说你能够相信它的话，那个信—从我们浮浮泛泛，哎，说：“我相信三宝。”哪怕你这么浮浮泛泛，就有产生绝大的功效。这个数学上面有这么一个公式，任何一个大小的数字，跟那个无穷大一乘，结果总是无穷大。你拿一乘无穷大也是无穷大，用一百万、一千万、一亿、十亿，不管多大的数字乘那个无穷大，还是无穷大。因为那个三宝的功德就有这么大的不可思议，所以你沾上一点就不可思议。 [02:38]
所以这个信心真不可思议！不过，当然就我们感受到的方面来说的话，那完全要看我们的信心的差别，我们信心越纯，那么你所得到的越纯。所以三宝方面固然不可思议，然后你能信三宝的信心，它也不可思议；如果这个两个相应的话，你得到的异熟果报，那也是不可思议。以前我们曾经举过不少公案，都是这个，等一下下面还要说。这个是经上面，那么论上面呢？ [03:18]
Also, Aryasura's 《Compendium of the Perfections》 states: If the merit of going for refuge took form, Even these three realms would be too small to contain it — A cupped hand cannot measure The great ocean, the storehouse of water.
【《摄波罗蜜多论》亦云：“皈依福有色，三界器犹狭，如大海水藏，非握能测量。”】
说你假定信得过三宝而去皈依的话，这个福德大得不得了，这个福德假定有样子、有 (p5) 形色可以衡量的话，啊！那这简直是大得无法想像地大，无法想像地大。平常我们任何一样东西要有容器去装，譬如说我们一张台子，或者一样东西装在这个屋子里面，然后呢，我们麦子装在我们一个袋子里边。现在你皈依的这个福德假定拿一样东西装，拿什么？就是拿我们这个三界，换句话三千大千世界，拿三千大千世界作为容器，来装我们皈依所得到的福报—嘿！对不起，根本装不下。啊，根本装不下！换句话说，这个三千大千世界小得一点点，皈依的福报不晓得多大，你看看这个皈依的福有这么大哟！就像什么呀？说这一个皈依的福就像大海水这么多，你现在要拿这个小小的手捧一捧，那个捧能衡量这个大海的水吗？无法去衡量它，这样。所以这个皈依福报有这么个大法！ [04:55]
说到这里，我们容或有怀疑说：“是啊，我们都皈依了，我们怎么好像没有这么大的福报啊？”是，我们名字上面说是皈依了，真实皈依了没有？这个大成问题。所以我在黑板上写了一个—皈依也要得皈依之体。假定你真正的皈依做到了，而你现在又是…… 平常你皈依做到了，你生天，这是很简单的事情，很容易的事情。如果说你皈依是皈依阿弥陀佛，一心皈投的话，你可以往生极乐世界；往生极乐世界根本就是超脱三界轮回，啊！这个是超脱轮回，是不得了的事情。这个福之大，你想想看，这个三千大千世界怎么能容 纳？这是千真万确的事实。所以在这个地方我们要了解，单单皈依就有这么大。 [06:06]
(p6) 前面我们已经一路上面学过来，好几位同修都说：“啊！原来皈依还有这个道理啊，真是闻所未闻！”喏！实际上呢，真正的皈依就是如此，就是如此！那个同学所以说闻所未闻的话， 也说明了我们以前说皈依、皈依啊，只是开始说学步，种一点善根，慢慢地一步一步上来，真实的皈依乃至尚未了解。了解都不了解，你就能够真实皈依了吗？所以如果你正确了解，如理皈依，正得皈依之体的话，确实千真万确，可以得到这么大的福报。 [07:00]
(2) You will obtain both joy and supreme joy
【二获大欢喜者，】
这个我们说有了福报嘛当然欢喜，不一定，有很多人，你看他很有福气，又有财，子孙满堂，又有地位名誉，他就苦苦恼恼的很，他不一定欢喜，它这个地方不但你有福还有欢喜。先引经论上面。 [07:29]
The 《Collection of Indicative Verses》 states： Those who, recalling the Buddha During the day and at night, go for refuge to him, gain the advantage of being human.
【如《念集》中云：“若诸日夜中，能随念诸佛，正皈依佛者，此是人所得。”】
说假定我们哪，“日夜”，就是平常一切时处，能够随顺着三宝，去忆念三宝—佛，了解了佛的种种的殊胜，然后你真实如法如理去皈依的话，这个好处，这就是我们人所得到的。这个话要解释一下，我们才能了解。你要晓得，人的真正殊胜之处在什么地方？在三界之内，为什么初机修学唯一的只有在人道当中，原因何在？人有一样东西特别 (p7) 强盛—思，思惟、思心所。这个非常重要、非常重要！这有什么功效？这个要说明一下。平常我们一切的有情，一切的有情都同样具足的几样东西，说六根。同样六根—当然无色界那个色法不存在，那么上界的容或有一些东西，因为在定当中，乃至于譬如说有很多特别的地方。就一般来说起来，眼根所对—眼所见，耳所闻，然后呢鼻、舌、身种种，当对了这个境界以后，马上紧跟着这个意识，所谓“五俱意识”跟着它一起来了。所以平常我们这个心里边的，一直随着这个五根转，而这个情况是非常粗猛。所以在这种状态之下，那个心力啊，一直跟着外面在转，跟着外面在转。 [09:38]
那么，因为你跟着外面转的话，你始终在一种被动的状态当中，你没有办法从这个外相的事相上面，更深一层透过这个事相的表面，认识这个里边深一层的意义。要什么情况之下才行呢？就是说你必定要把这个意识，从外面的五根上面把它收回来，收回来，不被这个外境转。那个时候，你这个意识能够再集中起来，贯注在你所观察思惟的这样事情上头。我现在随便举一个例子，很简单。譬如叫你去念书，叫你去念书，你正要念得好的时候，平常我们一般来说，外面吵了，或者有人打搅你了，那个时候你念书念不好。为什么？喏！因为耳根所对不行耶，对不对？就是这样。还有呢，就是你心里面有很多所好乐的事情，有一样东西很难放的事情摆在这里，就是外面的境引着你，你必定要把这个拿掉 (p8) 了以后，然后呢你把你的意识贯注在这个地方去，然后你才能够深入。 [11:09]
所以，现在关于前面所说的这个道理，我们已经体会到一件事情—都是什么？都要经过思惟观察。这个时候必定把这个意识，从那个外境上面要拿回来，贯注在这个里头去，贯注在这个里头去。然后你能够如理如量地去思惟，思惟了以后，跟这个法相应的种种的内涵，你才能够体会得到，体会得到。那么所以在这个地方所谓“随念”等等，都是这样的。
然后你去想：啊，这个世间哪，虽然表相上面看起来是那么快乐、这么好，实际上，唉！这个是虚假的。表相上面好像是一年又一年，天增岁月人增寿，可是实际上的内涵，天是增了岁月，人在减寿。你才能够从那个表相上面，进入这个事相的内涵去。然后你经过了这个思惟观察，得出来这个结果说：啊！现在你要皈依，这是唯一可靠之处。如果你能够这样思惟的话，那个时候你会发现一个什么事实？觉得：唉呀！以前都被这个外相所骗，所以种种的痛苦由此产生。现在不！啊，现在这个外相是骗不了你了，所以你不再被牵着鼻子走。因为你被牵着鼻子走，所以产生种种的苦恼。现在呢，你当下得到解脱，一切自由自在的，自己可以把握得住。那么这个情况之下，你会有一个什么感受说：啊！本来为着环境转是烦烦恼恼，现在呢由于这样的话，你不被它转，当下不再烦恼，得到清 (p9) 凉、得到自在、得到解脱，这岂不是欢喜吗？ [13:38]
所以你如果说，真正地能够这样的话，那内心当中的的确确，到那个时候有一种欢喜，这个欢喜叫做什么？法喜，法喜。其实我们不必这么深谈啦！就说念佛，说：“哟！这个世间这么可怕啊，现在到极乐世界呀，这么快乐啊！”然后你能够这样想的话，你只要如理如法地去想，的的确确这个内在就让你感到太多欢喜。在座的好几位同修，已经透过了佛法告诉我们的道理，如理去思惟以后，欸！发现以前这种苦苦恼恼的事情，现在整个地就转过来了。那用这么一点点哪，就会得到这么大的好处，所以他不但得到福，而且可以得到欢喜。那你想，我们现在对这个佛法真是可以说皮毛一点点哪，已经这样欢喜，你将来深入真正能体会到的话，这个欢喜真是无量无边地多啊！ [14:57]
You should apply this to the other two jewels as well.
【于余二宝亦如是说，】
其他法、僧也是这样。 [15:03]
Thus, the one who relies on these three refuges grows more joyful with the thought, "I have really gotten something worth getting!"
【我今获得依止如是三宝归宿，是为善得，作意思惟，增长欢喜。】
想：哎呀，说：“好呀！以前因为不认识，一直错了，结果是越走越错呀！现在真 (p10) 正的这个正确的该皈依、可皈依、应皈依。啊！这实在好。”然后你能够这样地作意思惟的话，这个欢喜增长，这个欢喜增长！平常，就像我们以前做错了，自己还觉得做对，忽然之间发现：“哎呀！以前上了当了。”到那时候，你觉得：“哎！我这下不上当了真好。”然后你继续努力地，你发现不上当的好处又来了，当然你越想越走是越欢喜。那么第三呢， [16:00]
p. 114
(3) You will Óbtain concentration
【三获三摩地，】
还有呢能够得定。要晓得这个因为欢喜就容易得定，为什么原因？要晓得定这个东西，它必定要是内心很宁静的，假如你心里面一天到晚烦烦躁躁，你能得定吗？当然不行。所以他一定粗猛的烦恼解脱了，然后跟法相应了，在那种欢喜的状态当中，欢喜的心情通常心是比较宁静。然后呢你在那个时候，从这个基础上面更进入，就得定；由于定就得慧，由于慧就得解脱，得了解脱—说“清净”，所以第四： [16:40]
and (4) You will attain purity You will be liberated through training in concentration and wisdom.
【四获大清净者，谓由等持及以慧学而得解脱。】
就是这样，那么这四个。那么另外一点呢，这四个的程序我们要了解。第一个，你皈依的时候得到的福，这个就是我们的资粮。然后呢你根据着这个资粮，然后你善根增长， (p11) 如理思惟，能够跟着它去做的话，处处地方照着去做的话，你内心上面跟它相应了。相应的正确的内涵是什么？欸！那就是你不再跟烦恼相应，于是啊，这个时候的的确确不再造恶业、增长善业，这个是刚开始，属于戒学范围。所以这个情况之下，你的内心上面，自然可以得到戒相应的这种调伏粗猛烦恼，获得烦恼息灭的清凉，得到内心上面的浮浅的欢喜，由此深入定、慧而得解脱。所以这个四个，还有这样的一个必然的次第在。 [17:57]
The second set of four (1) You will have great protection. This will be explained later.
(2) You will reduce, extinguish, and totally annihilate all obscurations derived from incorrect belief.
【◎ 第二四聚中，一具大守护者，至下当说。二于一切种邪胜解障，皆得轻微，或永灭尽者，】
所有的错误的、邪执的这种观点，“胜解”就是以前那种观点。这种观点，不但是说皈依世间这种大自在天、邪神等等，就是现在我们世间，很多。其实我们极大部分，这个人都是在世间的行相当中。其实世间的相…… 前面一再说，我们并不是把世间的东西不要。而是说为了我们现在的生活，把世间的很多概念，像医生，普通世间的贸易，由在家人作为我们存活的这个帮助，帮助的条件，这个可以的，也是应该的，但是绝对不是以这个为主！所以通常情况之下，譬如说，它这个概念跟佛法告诉我们的概念有矛盾冲突的地方，我们一定采取佛法的概念，不再照世间的，不再照世间的。这一点特别注意！不是说不要它们的。 [19:22]
(p12) 譬如说我们现在常常去看医生，医生说：“哎呀，你这样不好，信了佛吃素没营养啊！”对不起，那不管！他除了这个以外，叫你用什么药，你一定听他的，怎么个吃法可以；可是假定你吃了素说，他叫你要吃肉，那你不听他。当然你还没有持斋之前，那没什么关系，这个要注意啊！这个要注意。所以这个地方的所谓“邪胜解障”的内涵，就是凡是跟三宝不相应的、违背的所有这个东西，你自然而然信得过三宝的关系，你自然而然去把它拿掉了，绝不成其为障碍。要不然你总归会这样的：哎哟！这个东西等一下没有营养，不行、不行，所以你不要去；这个又是这样，又不要去。那就错了！所以现在呢，在这么一来的话，慢慢轻微，乃至于永远灭尽。 [20:26]
You will reduce and clear away bad karma accumulated on account of your believing in bad teachers, teachings, and friends and upholding them as refuges,
【谓由信解，皈依恶师恶法恶友增上力故，造诸恶业，皆得轻微，当得清净。】
以前在没有正确认识之前，那你所信的以及你所了解的，都是什么？“恶师、恶法、恶友”。师，现在转过来，就是我们的大师—佛；法，就是旁边的人告诉我们方法，现在是正法；恶友。就是由于前面这种力量造的恶业，现在因为你归凭了三宝改过来了，渐渐轻微乃至于得清净，乃至于得清净。关于这一点，这个地方我们要注意哦！我们现在在学习当中，所以随时要警惕自己，我们的的确确很多见解当中，对三宝还并不认识。我们 (p13) 现在的起心动念仍旧是什么？仍旧这种恶法在脑筋里面，仍旧这种邪胜解。 [21:36]
我随便举一个例子，昨天，有一位同修跑得来问我，他说他晚上吃牛奶供养，应该不应该供养？我说：“应该啊！”可是他有人告诉他，他说：因为昨天我们不是刚讲过嘛，说这个随便吃什么，受用净水以上要去供养。他说他吃的时候旁边有人告诉他：“你不要供养。”嗯？那为什么？他说：“晚上那个三宝不受供养。”你们说对不对呀？好，倒现在考考你们喔，考考你们喔！对呀！我们说那我们是出家人，僧团过了午以后不食的。你现在跑得去晚上喝牛奶，你去供养，是供好、还是不供好？他说对不对？这个让你们好好地想一想，明天告诉你们。 [22:45]
所以在很多地方，的的确确在这个概念当中，我们并没有弄清楚。所以没有弄清楚，你只有一个，随时随地警惕自己，不要自己随便开口，不要是随便看了一点书，听见了一点了，随便乱开口。最好的办法就是遇见这种情况，你应该思惟观察一下，到底该怎么做，那个时候你肯去学，你能够慢慢、慢慢地深进。要不然的话，我们虽然哪自己在学佛，实际上弄了半天，始终在学我。所以真正皈依了以后，要学这个学处，要好好地学，要五年，要跟着一个非常精彩的老师努力勤学。为什么要这样去做？就是你一定弄得开遮持犯最细微的地方，行持怎么样行持， 为什么原因；如果你弄不清楚的话，对不起，尽寿 (p14) 不离依止哦！我们现在是一窍不通，跑得去的话，就随便这个乱盖一通，这个很危险哪！在这个地方我是随便一提。 第三说， [24:02]
(3) You are counted among excellent persons, who genuinely accomplish the sublime. You are included among excellent persons.
【三得堕入正行正至善士数中，】
你一皈依了以后，你的行为就是从此以后正，因为你的行正，所以将来感的果一定美妙。然后呢你进至登到“正至善士数中”，的确所正确的依止的地方，真正的这些才是三世界当中对的、不错的。所以这个就是我们说“诸上善人”，那个时候，你从皈依开始就可以进入这个圈子。 [24:45]
(4) You delight and receive the approval of your teachers and religious companions, and of the deities who take joy in the teaching -
【四为其大师同梵行者，及于圣教净信诸天，爱念欢喜者。】
皈依了以后为“大师”— 大师就是佛；“同梵行者”就是僧，这个僧，狭义地来说就是指四众，广义地来说如法行持者；乃至于其他“及于圣教净信的诸天”，那个都是护持佛法的，他会爱念欢喜。 [25:19]
You please your teachers and religious companions.
【谓得趣入善士数中，为大师等之所喜乐，】
这样，所以我常常说，平常我们常常说：“哎呀！不要得罪人、不要得罪人。”注 (p15) 意呀！当然你能不得罪，千万不要得罪。可是万一，尤其是我们修学佛法，修学佛法了以后，很多概念、很多行为呀，跟世俗上面是有不一样的地方。碰见这种情况之下，两者当中，不能同时善巧处理的时候，你注意！你如果说顾全了不得罪人的话，那时候你得罪了佛菩萨跟诸天；反过来说，你如果不得罪佛菩萨诸天，你要得罪人。请问你们愿意取哪一个？这个概念很重要！这个概念非常重要、非常重要！再说一遍，当然最圆满的办法，你既上得诸佛菩萨诸天的欢喜，下面呢大家也欢喜，这个是最好。万一两者不可得兼的时候，你们要想一想，应该怎么办？这个地方顺便一提。下面我们继续看： [26:44]
How are the deities delighted? They sing praises of such people, joyfully thinking, "The person named such and such, who, like us, has gone for refuge, will die and be reborn here. Because he or she has gone for refuge and has become stable in it, he or she will be our companion."
【诸天如何欢喜者，谓彼欢喜唱如是言,我等由其成就皈依，从彼处没来生此间。是诸人等，今既成就多住皈依，亦当来我众同分中。】
天为什么欢喜啊？他们看见你这么皈依了以后，他们就说：“哎呀，好啊！我们所以生天是因为什么？因为照着皈依，然后呢，如法修持成就了皈依，所以离开人间跑到这里来。他们现在这样的话，哎，也到我这个地方来了。”他们好欢喜啊！其实我们现在也是一样，我们现在大家弄得很好，看见有人来，大家好欢喜，自然而然的，就是一般状态就是会如此，就是会如此。那么还有一点，很有意思的事情：那个修罗啊，他常常跟那个这 (p16) 个天上的，大家打，大家打。所以如果天众人越来越盛的话，欸，那个打起来，比较打胜的机会远来得多，所以他很欢喜。所以你如果说成就皈依的话，天众炽盛，如果你破坏的话是魔众炽盛，就这样一个道理，这是很清楚、很明白的。 [28:10]
那么除了这个以外，还有一点，你就了解了—是的，如果说你在世间，尽管刚才说的这个人世间也许这个规则不一样，大家觉得：“哎呀，你这么不相应！”但是你能够随顺着三宝，你说：万一我这种随顺了三宝，世间不同意；尽管得罪人，但是呢我却使诸天欢喜。诸天欢喜的原因是什么？你成就皈依，结果呢，你生天去了。请问：你愿意走哪一个？世间最长不过是一百年，然后你如果能够生了天，最起码的四天王天的寿命相当于人间九百年哪（编者按：疑师口误，九百万年）！请问：你愿意采哪一个？人间就算得罪了，一百年一直得罪人，我还是愿意。得罪了一百年，我最起码可以九百年享天福啊，何况还可以上三十三天哪！这是我们要了解的。喏、喏，喏！这个地方自己值得每一个人，大家来反省策励一下。 [29:29]
49a Commentary
ENGLISH LR V.1 P202 (COMMENTARY V.7 P3) [00:16]
(i) The benefits as they appear in the Compendium of Determinations
These are explained in two sets of four.
In the Compendium of Determinations, Dharmalakṣana sect explains [the benefits] in two sets and each set can be divided into four subdivisions. [00:30]
(a') The first set of four
(1') You will obtain vast merit
As the Immortal Drumbeat Dharani ('Chi med rnga sgra'i gzungs) says:347
This is the first one. After you go for refuge in the Three Jewels, you will obtain vast merit. Then he cites from the sutra that [00:49]
The Bhagavan Buddha is inconceivable.
The sublime teaching is also inconceivable.
The noble community is inconceivable.
For those having faith in the inconceivable
The fruition is also inconceivable.
The Buddha, the teaching, and the sangha community, these three things are inconceivable. The inconceivability can be explained from two aspects. The first one is the aspect of quality. It is not something we can imagine with our current consciousness of the mind. In other words, it is absolutely very profound and subtle. As for the measurement (or quantity), it is just inconceivable. It is so vast that we cannot imagine! Therefore, whether you look at it in terms of quality, measurement, nature, or subjective aspects, the meaning of the Three Jewels is incredible! How can you accord with it? Hey, “for those having faith,” if you have faith in it. The faith—from the point [in time] when our faith is without-depth and vague, ah, and we would say,” I believe in the Three Jewels”.. Even though [your faith] lacks depth and is vague, this can still produce vast benefits. There is a mathematical formula such that if you take any number and multiply it by infinity, this will always equal infinity. When you take one and multiply it by infinity, it still equals infinity. If you use the number of one million, ten million, thousand million, or one billion, no matter how big the number is, when you multiply it by infinity, it will always equal to infinity. Due to the inconceivable merits of the Three Jewels, any tiny thing that you do [to the Three Jewels] will become inconceivable. [02:38]
Therefore, this faith is truly incredible! Of course, in terms of what we can feel and experience, that will entirely depend on our faith. The purer the faith you have, the purer of what you shall receive. Therefore, though the Three Jewels are inconceivable but the faith in which you can have in the Three Jewels is also inconceivable. If both of these accords, then the fruitional effect will be inconceivable as well. In the past, we have cited many stories, they all refers to this. We will talk more of this later. This is cited from the sutra. Then how about in the commentaries? [03:18]
Also, Aryasura's Compendium of the Perfections (Paramita-samasa) states:348
If the merit of going for refuge took form,
Even these three realms would be too small to contain it—
A cupped hand cannot measure
The great ocean, the storehouse of water.
If you have faith in the Three Jewels and go for refuge, then your merits will be incredibly vast. If the merits can take shape, can take form so that you can measure it, ah! It will be so large that you cannot even fathom its greatness, cannot even fathom its greatness. Normally, with anything, when we wish to use a container to hold it, for example, there is this table here, or you may put something inside this room, and then [also] we may put grains of wheat in a bag. In this case, if you were to use something to hold the merits of going for refuge, hey! Sorry, you would not be able to contain it. Ah! You would not be able to contain it! In other words, the three realms would be too small for that. So you cannot even begin to comprehend how vast is the merit of going for refuge. Look at how vast is the merit of going for refuge! What is this like? Let us say the merit of going for refuge is as great as the ocean. Now you put your little hands together to try to hold some ocean water, can you even measure the vastness of the ocean water with your cupped hands? It would be impossible to measure the ocean. Like that. Therefore, the merit of going for refuge is that great. [04:55]
Speaking of this, we may have some doubts and would say, “Yes, we have now all gone for refuge, how come we do not have such great merits?” Yes, we have gone for refuge in name, but have we truly gone for refuge? This is the problem. That is why I have written this on the black board – when you go for refuge, you must obtain the substance (essence) of refuge. If you have truly gone for refuge, and you are…. if you can take refuge well normally, then to go to heaven after death would be something very simple, very easy to do. If you go for refuge to Amitabha Buddha and wholeheartedly go for refuge, you will be able to go to Pure Land. To go to Pure Land means to transcend beyond cyclic existence. Ah! You will have transcended beyond cyclic existence. It is something incredible. The vast merits of it…think about it, how can the three realms contain it? This is absolutely the truth. Therefore, at this point we should understand, just going for refuge produces such great merit. [06:06]
Having gone through the earlier teachings up till now, quite a few students have mentioned to me that, “Ah! There is so much to know for refuge. We have never heard this before!” There! Actually, when you truly go for refuge, it is just as such! When the student said that he has not heard it before, this also explains that when we used to say we go for refuge, refuge, we can only say that we had just begun our journey then. We have planted some virtuous roots and have gone forward one step at a time. However, we have not truly understood what refuge is. If you do not even understand it, can you truly go for refuge? Therefore, if you truly understand and go for refuge according to the principles and obtain the true substance of refuge, then it is absolutely true that you will obtain such great merits. [07:00]
(2') You will obtain both joy and supreme joy
We may say that once you have merits, of course you will be joyous. Ah, this is not necessarily true! There are many people when you look at them, they seem to be very fortunate since they have money, many children and grandchildren, high social status, and fame. Yet, they seem pretty miserable. They do not necessarily have joy but here it says that not only will you obtain merits, but joy. He first cited from the scriptures. [07:29]
The Collection of Indicative Verses states:349
Those who, recalling the Buddha
During the day and at night,
Go for refuge to him,
Gain the advantage of being human.
This says that suppose " During the day and at night " which means at all times and places, if we can accord to the Three Jewels, recall the Three Jewels — the Buddha, understand every auspiciousness of the Buddha and truly go for refuge according to the teachings, this is a benefit which we humans can obtain. I need to explain this a little more so that we can understand it. You have to know what is the real auspiciousness of being a human. In the three realms, why is it that the only chance to learn Buddhism as a beginner is to be born as a human? What is the reason? There is one characteristic of human that is especially strong — to be able to contemplate. This is very important, very important! What is the function of this? This needs to be explained. Normally with all of us living beings, all the living beings possesses a few things, the six sensory faculties. For the same six sensory faculties, of course, form does not exist in the formless realm, well then there are perhaps some things in the higher realms, since they are in a state of concentration, perhaps there are many points which are different. However, in general, with the objects that our eye sensory faculty meets - what our eyes see, what our ears hear, then nose, tongue, and body...etc. When you meet up with objects, then immediately the consciousness, the so called the five consciousness (五俱意識) will arise as well. Therefore, normally our minds will follow these five sensory faculties and this state is very coarse and strong. Therefore, under this condition, the mind keeps following the outside world, keeps following the outside world. [09:38]
Well then, since you are following the objects on the outside, you are always in a situation where you are dependent, passive. With the external phenomena, you will have no way of penetrating through the surface of the issues, to understand the deeper meaning behind it. Under what condition can you do that? That is with your consciousness, you must be able to retrieve it back from your five sensory faculties, retrieve it and not be turned by the external objects. By that time, you will be able to gather and focus your consciousness, focusing it on what you are analyzing and contemplating. Let me give you just any example. This is very simple. For instance, if we ask you to read, we ask you to read. Then as you are progressing well in reading, if there is a lot of noise outside or if someone comes to bother you, you can no longer read very well. Why? There! This is because you cannot handle the inputs to your ear sensory faculty. Right? It is just like that and then, there are many things which your mind loves to do, so when something very difficult to let go is right there, it is an external object which keeps luring you. You must first be able to take this away, and then focus your consciousness before you can truly go in depth. [11:09]
Therefore, now regarding the principles spoken earlier, we have come to understand one thing, what is that? This requires reflection and analysis. This is when you must retrieve the consciousness from focusing on the external object and instead, focus on this, focus on this. Then after you reflect properly and in the correct measurements according to the teachings, after reflection, then can you understand all the meanings which accord to the teaching and you can then understand it. Well then, at this place, with "recalling," and others, they operate the same way. [11:52]
Then you can think, "Ah, this world, even though it is this happy and great on the surface level, but actually, ah! This is false. On the surface it may seem that year after year, the heavens gain years and people gain age but actually, the reality is that though heavens gained years, but people's lifespan is reducing. You can then go from the surface and delve deeper into the meaning of the phenomenon. Then after you reflect and analyze, the result you obtain will be: Ah! Now you need to go for refuge because this is the only place that you can rely on. If you can reflect as such, then you will discover what truth? You will feel: Ah! You have been fooled by the external objects and all sorts of sufferings arise from this but now, no! Ah, the external objects can no longer deceive you and so you will no longer be led by the nose.
Since you were led by the nose before and thus all sorts of sufferings and torments arose. Now, you will immediately feel liberated and feel a freedom with all that you do because you now can control it. Well then under this circumstance, you will have what kind of feeling? "Ah! Normally I am turned by afflictions because of the external environment, but now because of knowing this, you will no longer be turned by it. Afflictions are immediately stopped and you feel a sense of coolness, freedom and liberation. Are you not delighted? [13:38]
Therefore, if you say that you can truly do this, then in your mind, truly by then there will be this happiness. What is this happiness called? A Dharma joy, a Dharma joy. Actually, we do not even have to discuss this in such depth! Even if you just talk about the recollection of Buddha, you say, "Yo! This world is so horrendous. To go the Pure Land will be so much happiness!" If you can just think like this, as long as you think through this according to the teachings, truly, you will feel so much joy internally. There are quite a few fellow students here who have reflected according to the Buddhism principles, and then ah! They have discovered with so many things which they have found to be miserable before, they now feel completely different about them. Even just using a little bit of it, you will gain so much benefit. Therefore, not only does one gain merits, but also joy. So, think about this, we can say that we have barely scratched the surface of entire Buddhism, yet we already feel such happiness. When you truly go deeper to experience it in the future, there will be boundless happiness! [14:57]
You should apply this to the other two jewels as well.
This is the same for the teachings and the community. [15:03]
Thus, the one who relies on these three refuges grows more joyful with the thought, "I have really gotten something worth getting!"
We would think, ah, we would say, "This is great! It is because we do not understand things before, therefore we have consistently been wrong. In the end, we have walked down the wrong path! Now with this, which is truly correct, we should go for refuge, we can go for refuge, and should go for refuge. Ah! This is truly excellent." If you can continue to bring this to mind and contemplate, then this joy increases, this joy increases! Normally, it is just like how when we have done things wrong, yet we think we have done it right. Then all of a sudden, we feel that, "Ah! we have been fooled before." By then you will feel, "Ah! it is so great that I am not fooled now." Then you continue to strive, you will discover more of the benefits of not being fooled. Of course, you will become happier and happier as you go on this path.
The third benefit is [16:00]
(3') You will obtain concentration and
Moreover, you will obtain concentration. You have to know that once you obtain joy, it will be easy to obtain concentration and you know why? You have to understand that concentration must be obtained with a very peaceful state of mind. If you are agitated in your mind all day long, can you obtain concentration? Of course not. Therefore, one must definitely be liberated from the coarse and fierce afflictions and accord with the teaching [first]. Under that type of joyful condition, a joyful state of mind is in general more peaceful. Then, you can advance from this foundation in order to obtain concentration. With concentration, you will obtain wisdom. With wisdom, you will be liberated. Being liberated is to “attain purity.” Therefore, the fourth benefit: [16:40]
(4') You will attain purity [154]
You will be liberated through training in concentration and wisdom.
It is just like this. Well then there are these four [benefits]. What is another point to know? We should know the order of these four. The first one is the merits obtained when you go for refuge. That is our collection of merit. Based on this collection of merit, your virtuous roots can increase. Then you fix your attention properly on the teachings and follow to do so. If you can do this at many places, your mind will accord. What is a correct concordance? Ah! That is, you no longer concord with afflictions. Therefore, at this time, you will absolutely not create more bad karma and will increase virtuous karma. This is in the beginning where what you do falls within the boundary of ethical discipline. Under this circumstance, your mind will naturally achieve concordance with ethical discipline and be able to tame the coarse and fierce afflictions. You will obtain the coolness from clearing away afflictions and achieve a shallow form of joy in your mind. From this you can delve deeper into concentration and wisdom to obtain liberation. Therefore, with these four things, there is a definite order. [17:57]
(b') The second set of four
(1') You will have great protection.
This will be explained later.
(2') You will reduce, extinguish, and totally annihilate all
obscuration derived from incorrect belief
All the mistaken and incorrect viewpoints, "belief" means your previous viewpoints. These viewpoints are not limited to going for refuge to the divine creator, the non-virtuous deities etc, but that in our mundane world, there are many [wrong viewpoints]. Actually, for majority of us, people all live in the ways of the mundane world. The ways of the mundane world.... this was said time and again, it is not that we do not want anything from the mundane world. What it means is: in order to live, various worldly concepts such as doctors, worldly commercial matters, help that the lay practitioners provide us to help us survive, the conditions that help us, these are okay and should be there. However, we should never make these our primary focus! Therefore, under normal circumstances, for instance, when [worldly] concepts conflict with Buddhism's concepts, we must certainly choose Buddhism's concepts and stop following the ways of the world, stop following the ways of the world. Make a special note of this! However, this does not mean that we do not want any of the things of the world. [19:22]
For instance, we often go see doctors and doctors would say, "This is not good for you. After you have taken faith in Buddhism, you started being vegetarian. There is no nutrition in that!" Sorry, we won’t bother with that ! Other than this, if he tells you to take a certain medicine, you must certainly listen to him, including how to take it. However, if you have already become a vegetarian and he asks you to eat meat, then you should not listen to him. Of course, if you have not decided to uphold the vegetarian diet yet, then that would be okay. However, this is what you should make a note of! You should make a note of this. Therefore, the meaning of "incorrect belief" here, that is whatever that does not accord with the Three Jewels, or violates them. Through your faith in the Three Jewels, you naturally will eliminate these and not let them become an obstacle for you. Otherwise, you will always be like this, "Oh, this has no nutrition, no, no, so you do not want to do it; this has such [implications] and you do not want to do it either.” Then you will be wrong! Therefore now, with this [i.e. faith in the Three Jewels], you will gradually reduce and eventually totally annihilate [such obscuration]. [20:26]
You will reduce and clear away bad karma accumulated on account of your believing in bad teachers, teachings, and friends and upholding them as refuges.
Before you have a correct understanding, who are the people you believe and what do you understand? They are "bad teachers, bad teachings and bad friends." Teacher, this is changed now, the teacher is now our great Teacher, Buddha. The teaching is the method that others around us tell us. Now it is the sublime teaching. Bad friends, it is through the bad karma created from before. Now because you rely and depend on Three Jewels, this is changed, gradually reduced and even completely purified, even completely purified. Regarding this point, we should pay attention at this place! We are now learning and thus should forewarn ourselves at all times with this. In many of our views, we do not yet understand the Three Jewels. What is our arising thought now? Still having non-virtuous teaching in the brain, still having incorrect beliefs. [21:36]
Let me just give you any example. There was a fellow practitioner who came to ask me this. He said that he offered milk last night when he drank it but should he have been offering or not? I said, "You should, but someone told him otherwise. The fellow who came to me described how yesterday we talked about with whatever you eat, even pure water can be offered. So, when he was drinking it last night, someone else next to him said, "You should not be offering." Um? Why? The one next to him said, "That is because the Three Jewels do not accept offerings at night." Do you think this is right? Okay, this is now a test for you, a test for you! Right! We do say that we are renunciates and the community does not eat after lunch. So now that you go and drink milk at night and you make an offer, should you be doing that or not? Is he right? I will let you think on this and tell you the answer tomorrow. [22:45]
Therefore, at many places, in terms of the concepts, we have not really got it clear. Therefore, before you are clear, there is only one thing to do, alert yourself at all times that you should not just open your mouth casually. Just because you have read a little bit, heard a little bit, you open your mouth to speak at any chance. The best way is when you are in this situation, you should reflect and analyze for a while on what you should really be doing. By then, if you are willing to learn, you will be able to gradually, gradually go deeper and improve. Otherwise, though we are learning Buddhism, but in reality, we are still learning the "ego self." Thus, once you truly go for refuge, you need to learn the precepts. You should learn it well. For at least five years, you should follow a very spectacular teacher and learn diligently. Why do you have to do this? That is that you must be on your guard to ascertain the most subtle points of the ethical disciplines. You must know how to conduct yourself and the reasons for that. If you are not clear, then sorry, you really cannot give up reliance on this for your entire life! We now do not know anything. Yet when we go out, we say whatever we think, this is very dangerous! I just want to mention that here. The third one. [24:02]
(3') You are counted among excellent persons, who genuinely accomplish the sublime You are included among excellent persons.
Once you have gone for refuge, your conduct will henceforth be proper. And, because your conduct is proper, the fruit which this will produce in the future will certainly be excellent. You will then advance to be “counted among excellent persons.” Having relied on what is correct, this is what is true and unmistaken in the three worlds. Therefore, this is who we refer to as “those who are supremely virtuous.” Through refuge, you will be able to enter this circle. [24:45]
(4') You delight and receive the approval of your teachers and religious companions, and of the deities who take joy in the teaching
After you have gone for refuge…the “Teacher” is the Buddha and the “religious companions” are the community. The community, by strict definition means the four types of followers. However, from a broad sense, it means all who uphold the teachings through their conduct and even include “the deities who take joy in the teaching.” They are those who support and protect the teachings, and who will take joy in your doing. [25:19]
You please your teachers and religious companions.
There, so I often would say, normally we would say this, “Ah! do not offend anyone, do not offend anyone.” Pay attention to this! Of course, if you could help it, you should absolutely not offend others. What if, especially when we learn Buddhism, after we have learned Buddhism, there are many concepts and actions which we differ from the mundane world. When you come across situations like this, when you are stuck between the two and you cannot seem to delicately handle the situation, you should then make note of this! It may be that by taking care of some people’s feelings so that you do not offend them, you will end up offending the Buddhas, Bodhisattvas and deities. Conversely, this means in order to not offend the Buddhas, Bodhisattvas and deities, you will have to offend people in that situation. May I ask then, which way will you choose? This concept is very important! This concept is very important, very important! Let me say this one more time. Of course, the most perfect solution is that you will delight the Buddhas, Bodhisattvas and deities and make everyone else here feel happy too. That would be best but if you cannot make both sides happy, think about it, what should you do? This is something I just want to mention here. Next, let us continue to read. [26:44]
How are the deities delighted? They sing praises of such people, joyfully thinking, "The person named such and such, who, like us, has gone for refuge, will die and be reborn here. This is because he or she has gone for refuge and has become stable in it, he or she will be our companion."
Why are the deities delighted? Once they see you going for refuge as such, they will say, “Ah, it is great! How were we born in the heaven? It was through refuge. We have practiced the teachings to accomplish refuge and therefore we are able to leave the human realm to come here. Now that they are acting this way as well, ah, they will soon be reborn here.” So, they are joyous! Actually, we are the same way too. Now that we are doing well here, when we see others come, we are all so joyous. It is naturally that way. Generally, it will be in this manner, in will be in this manner. Well then, there is also another point which is really interesting. The asuras, they often will fight with the deities in the heaven. They all fight, all fight. So, when the deities increase in number, eh, then when they fight, the deities have a greater chance of victory. Therefore, they are happy for this. Thus, if you can become stable in refuge, the deities will increase in number. If you corrupt the teachings, the demons will increase in number. This is the principle. This is very plain and clear. [28:10]
Well then other than this, there is another point which will make you understand. Yes, when you are in the mundane world, even though the rules of the human world are different and people here might feel, “Ah, why do you have to be so different!” Yet, if you can follow the direction of the Three Jewels, you would say, “In the case when I follow the direction of the Three Jewels and the world disagrees with me; even though I have offended people, I have made the deities happy.” What is the reason that the deities are happy? It is because you have become stable in your refuge. As a result, you end up going to heaven. May I ask then which way will you choose? The longest you can live in the human world is a hundred years but if you can be reborn in the heaven, the heaven with the least number of years to live is the heaven of the four deva-kings, which is 9,000,000 human years! May I ask then, which way will you choose? Even if you end up offending people in the human world, even if I have to offend people for the entire hundred years, I would still be willing to do this. Even if I have offended people for one hundred years because of this, I can at least enjoy 9,000,000 years of heavenly bliss. Moreover, I could actually end up in the heavens of the thirty-three devas! This is what we have to understand. There, there, there! This is something worthy for everyone to introspect and exhort ourselves. [29:29]