菩提道次第广论手抄稿:旧版第四十九卷B面
（手抄稿 第七册 p17）[00:11]
值得每一个人，大家来反省策励一下。下面是
p. 114 (7)
As explained in the personal instructions, the benefits of going for refuge are eight in number.
(1)You are included among Buddhists.
【◎ 教授所出胜利分八。一得入内道佛弟子者，】
说皈依了以后正式地进入佛门，这个叫内道了，这个时候算是佛弟子。他下面说，进入佛道内弟子， [00:31]
In general, there are a number of ways to distinguish Buddhists from non-Buddhists. However, since it is widely acknowledged that the Elder and Šantipa distinguish them according to the refuges they seek,
【总有多种，建立内外差别道理，然共称许，觉与寂静论师，以有皈依而为判别，】
真正地分别有很多种差别，有的人这样说，有的人那样说。可是根据现在这个地方的传承，这个师承是那两位，不管是阿底峡尊者以及寂静论师，他们两位判别这个内外道的差别，判别佛弟子的差别，都以皈依作为根据，说你有了皈依就算佛弟子，就进入内道，所以说“以有皈依而为判别”。 [01:21]
you should count as Buddhists those who have obtained and not forsaken their refuge.
(p18) 【谓得皈依，乃至未舍，】
你得到了皈依以后在你没有舍弃之前，那是佛弟子。不过这个地方注意啊！“得”皈依。皈依的时候，你有一个得到的，得到了这个皈依，什么东西？就是这个—得皈依体。到现在为止，你们只记着哦：皈依还有一个体。这个体的真正内涵，慢慢、慢慢地以后再来详细告诉你们，这个是非常重要、非常重要的！所以我们好好地去学，一旦你得到了这个东西，那么大家注意：你至少生天，如果是你想学净土往生的话，一定往生，这个它的真正的内涵。所以下面很多地方讲的、学的就是学这个东西，就是学这个东西。到现在开始学的也是学这个东西，前面学的还是学这个东西，还是学这个东西。 [02:29]
Thus, to initially be included among Buddhists you must uphold the three jewels as your teacher and so forth from the depths of your heart.
【是故最初入佛弟子者，须由至心于三宝所受为大师等，】
所以这一个就是最开始修学佛法的第一个条件—皈依，那么皈依了算是佛弟子。那么在目前我们能够做到，能够了解的这个皈依的体是什么？就是你至心于三宝接受他—这个才是大师；“等”字，那个才是正确的方法，这个才是共同修习的助伴。这一个状态，不是说听听、讲讲，而是从你内心深处一心一意皈投依靠，就这一点，就这一点。[03:28]
那么在这个地方呢，我们可以自己来反省一下，来反省一下。今天遭到一点点委屈 (p19) 了：嗯！被人家埋怨了几声，或者今天少获得一点利养了，或者今天有一点点小小的病痛了。这个是什么？苦，对不对？是呀！痛苦。现在碰见了这个痛苦以后，你怎么办呢？就是我们平常的一般的反应，这很清楚、很明白。受了委屈，然后呢或者跟他辩，乃至于跟他吵，或者你虽然没办法吵、辩的话，背后跑得去嘀咕，这是我们一般状态，世间的常态都是如此，这样。然后呢，你稍微少了或者什么生了病，喔唷，赶快啊求神拜佛、找医生买药吃，这是一般世间常态，也是正常的。我们不是说修学佛法了以后不要这些哦！ [04:41]
这个时候注意的—为什么要皈依？为什么要皈依？以前容或不知道，现在我们了解了：哦！原来了解这个三界之内无非是苦，而真正能够帮忙我们解决苦，从根拔起圆满解决的是这个地方的，问题在这里，皈依他，这个才是皈依的根本原因。然后呢因为你要脱苦，所以在这个理由之下找，那么在这种情况之下，谁才是你皈依的对象呢？你要脱苦，他一定要什么条件呢？根据这样一路一路地上来了。假定你说这个次第非常清楚，非常明白，然后呢你能够如理作意经常这样去想的话，那时必然有一个什么现象啊？你有苦你觉得：哎呀，这个苦呀，现在要找他问题才解决。对不对？是不是？必然地产生的结果。所以说这个皈依，如理的皈依跟平常的皈依差别就在这个地方。[05:58]
平常的皈依，完了以后皈依，你还是浮浮泛泛的，那个时候你们懂得了吧？尽管行相 (p20) 上面你是学佛啊，实际上学的什么呀？跟佛是了不相干。现在你照着这个次第一步一步上来的话，的确步步踏实。是嘛！就因为你有苦，所以要皈依；因为要皈依，所以找到的皈依的对象是三宝。现在这个苦现起了，那个时候你心目当中什么？“哎呀，这个苦啊！”然后一心皈投于他。是的，被人家埋怨了几句，你觉得很苦，那个时候你还是要去诉冤？跟谁去诉冤，跟佛去诉冤嘛，简单哪！跟谁去诉冤？跟法去诉冤，跟僧去诉冤。这个就怕你不诉，你去诉就对了！ [06:50]
跟佛怎么诉冤哪？南无阿弥陀佛。欸，对了！所以不管你遭到什么事情，你自然而然哪只有一心念佛。你怎么皈依法？皈依法是什么呢？为什么你以前会烦恼？就是错误不认识，现在我们不必说深谈，最简单的法告诉我们法是什么？空，缘起。所以一切法的现起，都有它的前因后果，他假定说今天埋怨你，有理由，有理由当然总归有原因，我错了，埋怨我，我改呀！没有理由，没有理由他为什么无缘无故？那以前一定是种下来什么恶因，今天还了他，好高兴，还了是无债一身轻。对呀！所以这个，这个时候就唯恐你不跟法诉冤。如果跟这些行持相应的叫什么？叫僧呀！然后你去诉冤，那个人告诉你，喏、喏、喏，这个道理。啊，你懂得了，真感谢啊！是不是要这样啊？必然的结果啊！ [07:55]
然后呢，如果你生了病了，啊！说世间本来一无可取呀，然后呢最后结果是必定是老 (p21) 病死，病是死因，现在要死了，赶快多念几声皈依，然后到极乐世界可以品位高升。那医生要来找你，说不定你还不愿意，医好了以后让我多在这个娑婆世界多留几天，这苦不堪言，不要、不要！除非说你有大利益，为了一些利益，现在我一忍，一时不能放掉那些。假定说你这个皈依是至心的话，是不是会必然产生这个结果？对呀！所以这个地方就说“至心于三宝所受为大师等”。 [08:50]
当然现在这个是理解了道理必然结果，现在的的确确地普通一般人是有两种状态，有一种是以理智为强盛的人，有一种是情绪感情为强盛的人。那么理智强盛的人，是，刚才这个道理容易了解，他进来通常也会从这个地方进来的，所以进来了以后，他又善于利用他的理智很容易得到这个。感情来的，他就不一定这样的，他觉得：哎呀，皈依好啊！他也跟着去皈依。这假定你的的确确能够做到至心皈依，到那个时候也是一样，碰见什么事情，反正就像人受了委屈了，没有办法去诉，跑到妈妈身边哭哭啼啼地诉，这样。所以到那个时候，你如果有受了这个，你还是跑到大殿上面，哪怕你流着眼泪说：“唉呀，阿弥陀佛，我受了委屈了，阿弥陀佛。”你还是会多念几声佛。所以这个时候注意哦：“至心”两个字，“于三宝所受为大师”，你真正地从内心深处接受它了。这个靠什么力量？靠思惟。[10:11]
(p22) 所以我现在常常提醒大家，这个人身的最佳的宝贝什么？思惟。现在我们修学佛法了，痴痴呆呆站在那里，欸，脑筋也不要动，听说念佛好，哎呀！最好希望赶快念一个佛，关在个山里面，念它个三声，然后就往生了。实际上我这是过分强调了一点，当然不至于如此了，我这是特别说明，现在有太多人就是这个情况。是的，他是感受到世间的痛苦，本来这是很好的现象，他也了解了佛法，是件很好的事情，那个时候他应该怎么办啊？善巧地找到善知识，或者了解这个怎么样行持，然后努力运用他现在暇满人身难得的这个宝贝，这么如理如法地思惟，他结果啊心心念念自然而然一直在这个上头，正行也是，助行也是。这一点千万要注意，千万要注意！所以我刚才这个话，你们千万要了解，要了解念佛的确是一个最好的法门，但是不得善巧的结果，就像现在这个流弊丛生。这个地方顺便一提，顺便一提，顺便一提。 [11:34]
Without this you are not included among Buddhists, no matter what virtue you have cultivated.
【此若无者，任作何善，皆不能入佛弟子数。】
假定这个没有的话，不管你做什么好事—做坏事更不谈，做好事都不能算佛弟子。所以这个地方，现在我们了解了，这个佛弟子什么？“至心于三宝所受为大师”，那个时候你皈依，得皈依体。然后你起心动念有一个特别的一个状态—依体起用。我们现在不 (p23)必在这个文字上面转，实际上的状态呢？等到你真正至心皈依了，你动一件事情，哎哟，你想到这个佛菩萨要我这样做的，我该怎么做！随便动一个念头，欸，我觉得已经这个样的，我要这样做！你自然而然会这样的，自然而然你就会这样的。 [12:26]
譬如说我们现在今天剃了头，穿了这件衣服了，你忘记掉说，一看：哎呀，不行！我现在穿了这件衣服了。尤其刚刚开始换那件衣服的人，可能你们有这个经验。有的时候你欢喜跑出去，一想，你看看这件衣服，不、不、不，以前可以做的现在不会做了，对不对？为什么呀？那就是这个道理。就是说你现在得到了这个东西以后，自然而然很多事情随时起心动念，觉得：“欸！不对、不对，现在要这样了！”内心上面自然有这种力量。所以用这个东西用在戒上面，叫防非止恶；用在皈依上面的话，那个时候你的起心动念，一心就归投依靠，以三宝告诉我们的方式为你行事的准则。假定这个没有的话，不算！不管你做什么善事，嘿嘿，不是佛弟子，这样。因为不是佛弟子，它的好处就得不到，差别这么个大法！ [13:31]
(2) You become worthy to uphold all vows.
【二成一切律仪所依处者，】
第一个得到，得到这个皈依，然后更进一步受戒。“律仪”就是戒，这个一切的律 (p24) 仪，一切的戒。这个律仪有一点哦—戒善，换句话说，得到了这个东西一定可以感得善果的，一定可以感得善果的。所有一切的律仪戒法的这个好处，都依皈依而起。所以平常我们不管受什么，三皈依固然是，五戒，乃至八关斋戒，沙弥、沙弥尼戒，然后比丘、菩萨一切戒，都是正得体的时候在三皈依的时候，都在三皈依的时候，就是这个。 [14:25]
The《Treasury of Knowledge Auto-commentary》 says: Those who go for refuge enter the door leading to the taking of all vows. Also, Candrakirti's Seventy Verses on Refuge says: O lay practitioners, going for refuge to the three jewels is the basis for the eight vows.
【《俱舍释》云：“受皈依者，是受一切律仪之门。”皈依七十论亦云：“近事归三宝，此是八律本。”】
《俱舍论》、《皈依七十论》都这么说—一切律仪的根本。那么“近事”就是平常我们说优婆塞、优婆夷，亲近三宝，承事如来的。那个刚开始的时候，皈依三宝，这个就是所有一切律的根本。这个八律仪就是五戒，然后呢八关斋戒，然后呢上面一样一样东西，这个根本都在这里。 [15:03]
The intended meaning of these passages is that you make your aspiration for nirvana firm by going for refuge, and that your vows arise from this.
【此中意趣，谓由皈依而能坚固涅槃意乐，从此意乐律仪发生。】
原因是什么呢？因为你这个皈依，所以这个“坚固涅槃意乐”。涅槃是什么？就是寂灭，究竟解脱一切问题。这个究竟解脱一切问题的最开始，从哪里开始？皈依开始，皈依开始。现在这个道理就很清楚、很明白了，因为随时我们体验到：为什么要皈依？因为(p25) 了解世间是苦。所以涅槃是什么？苦的究竟寂灭位嘛，就这么清楚，如此因就感得如此果啊！由于你这样的内心这样的一个意乐，内心认识这个好乐，然后呢你一步一步努力要去获得，获得嘛当然你照着去做，照着去做就是受的律仪，这个一切律仪。由于受了这个律仪，律仪的戒体得到了，这个戒体就是根本，从这个根本上面，所以五分法身戒为基础，戒而得定、而得慧、而解脱、解脱知见，这样来的。这个次第这么清楚，这么个好啊！这么个好！所以想想看这个皈依的福，的的确确无法衡量地大呀！ [16:40]
(3) You reduce and eliminate previously accumulated karmic obstructions
【三先集业障轻微灭尽者，】
前面以前积的业障，由于皈依了以后减轻，乃至于彻底地消除。 [16:50]
In the section where it teaches that going for refuge clears away sins,the 《Compendium of Trainings》 says： Here you should take the edifying tale of the pig as an example.
【《集学论》中，显示皈依能净罪时，说云“此中应以生猪因缘，而为譬喻。”】
那么这个《集学论》上面，来说明这个皈依的好处能净罪障的时候，它说：应该把这个譬喻来说明，什么？生猪因缘说为譬喻。下面这个公案，我来说一下，也念一遍。 [17:15]
Thus, just as the god who was about to be reborn as a pig avoided such a birth by going for refuge, so too do you eliminate the condition for rebirth in a miserable realm by going for refuge. Consequently, it is said: "Those who go for refuge to the Buddha do not go to miserable realms. After giving up human form, they assume the bodies of deities." The same teaching applies to taking refuge in the teaching and the community: some previously accumulated sins are reduced, and some are eliminated.
【谓有天子当生猪中，由皈依故，即未生彼，是由皈依能净当生恶趣因故。“若有皈依佛，彼不往恶趣，舍弃人身已，彼当得天身。”于法及僧亦如是说。故先集罪， (p26) 有者轻微，有者罄尽。】
彻底净除。这个皈依生天因缘是这样。有一个天人，有一本经叫《羯摩那法天子因缘经》还是不晓得是什么经，他是一个天子。那么天子临终的时候五衰相现，什么是“五衰相”呢？就是天人平常的时候衣服向来不脏的，到快死的时候，他衣服脏了。然后呢他身上的这个花，尤其是头上面这个花，平常那花一直都是鲜花，从来不会枯萎的，到那个时候头上的花会枯萎了。还有呢身上面他不会脏、不会有味道的，到那个时候他身上面又脏、又有味道，有的地方说，身上有威光或者是威光失去了，总之身上面的特质，由善而变恶了。还有呢他平常不出汗，他那个腋下会出汗。还有最后第五个，就不乐本座，他本来坐在那天子座上很欢喜，到那个时候，他坐立不安了。当这个五衰相现的时候，那快要死了，就相当于人那个必死之症，患了这个癌症了，那快死了。 [19:05]
所以天子一犯了那个五衰相，他就晓得要死了。那个天上的人，他是有天眼通的。哎呀！他要死了，忧愁大苦，但是他晓得这个死是无法避免的，他要看看死了以后到哪里去，万一死了之后，还再生天，那还勉强可以。结果一看哪！堕落猪当中，唉！你不要说堕天上到猪当中，我们叫人间到你堕猪当中你受得了吗？绝对受不了啊，绝对受不了！不 (p27) 要说变成个猪，现在叫我们跑到那个猪住的地方去，在那儿住一天，我们实在受不了，我想没有一个人受得了，对不对？何况是你天上面。唉！他大苦恼，然后到处去求，求那个大力诸天，谁也没有办法，怎么求是一点办法都没有。 [19:55]
最后那时正好佛出世，有一个天，说：“欸！对了、对了，现在佛出世，他是三界一切智人，人天导师，唯有他晓得，你只有去问他，他能帮忙你。”那么后来就请求那个佛，佛就告诉他—皈依，你只要皈依就不堕落，然后呢跟他说种种的皈依的好处。所以它下面这个偈，“若有皈依佛，彼不往恶趣，舍弃人身已，彼当得天身。”就是这个《羯摩那法天子经》当中的一个偈子。所以他听见了很欢喜，然后至心皈依，过了几天果然死了，果然死了。然后呢死了以后，完了以后，他有没有堕落？没有堕落，又继续生天。 [20:47]
这段因缘，这段公案，你们可以看看，这是千真万确。所以皈依这个福不得了啊！他本来要堕落畜生了，那何等严重，没有任何办法可以解决的。欸！你只要皈依。注意哦！前面一再说的，皈依是什么？要得皈依体，不要说我也皈依了，我这个皈依是相应不相应，这是大成问题，这个是才是我们真正要检查、检点的地方。那么现在休息一下。 [21:21]
所以说有这个因缘，你看这么个好呀！第三能够皈依，得到这么好处，可以得到好 (p28) 处。实际上他那个生天，还是算起来很小的，很小的，生天算什么！我们要跳出三界轮回的，也都从皈依上面得到的呀！ [21:45]
p 115
(4) You will accumulate vast merit. This has been explained previously.
(5) You will not fall into the miserable realms. You should understand this from the earlier explanation.
【四积广大福者，如前所说。五不堕恶趣由前应知。】
前面说得很清楚。 [21:53]
(6) You will not be thwarted by human or nonhuman hindrances.
【六人与非人不能为难者，】
不管人非人都不能为难。 [21:58]
As it says in a Sūtra: People who are terrified Mostly go for refuge to deities of the Mountains, forests, temples, And the trees of sacred places. Such refuges are not the foremost; Such refuges are not supreme. If you rely on such a refuge, You will not be freed from all suffering.
【如经云：“诸遭怖畏人，多皈依山林及归诸园囿，归所供树木。其归非尊胜，其归非第一，虽依其依处，不能脱众苦。】
很多人遇见了不如意的、恐怖的事情，于是总归找一个依靠。他依靠什么？山林、园囿，皈依所供的树木等等，各式各样的。这个的确，任何人碰到了苦恼不如意总归去找，就是不一定找到人嘛，我们也…… 不一定找到皈依这些事情嘛，我们可以想像得到啦！有的人跑到求神卖卜，算命先生，或者我们找这个、找那个，这个都是。所有的这些东西，“其归非尊胜”，并不是殊胜、并不正确、也并不尊贵。“其归非第一”，这个真正要皈 (p29) 依的只有这一个，这是唯一独一的，所以除了这个以外都不对。因为他所皈依的，“虽依其依处，不能脱众苦”，因为他所依的地方，不是第一，是错误的他自己本身，所以虽然去皈依了，他的苦恼解决不了。反过来 [23:24]
When you go for refuge to the Buddha, The teaching, and the community, You will see with wisdom The four noble truths—Suffering, the origin of suffering, Correctly overcoming suffering, And the happy eightfold noble path Leading to nirvana.
【若时有皈依，佛法及僧伽，由知苦苦集，正超越诸苦。八支圣道乐，当趣般涅槃，】
那么你能够皈依三宝，由于这个晓得真正的苦乐的真相，以及苦乐的原因何在，然后你了解了这个才能够超越这个痛苦。超越这个痛苦所行的就是道—八支圣道，道谛，然后呢得到涅槃灭谛的快乐，这个是真正皈依之处，能解决一切众苦的。 [24:05]
(You will see with wisdom the four noble truths,) This is the foremost refuge; This is the supreme refuge. If you rely on such a refuge, You will be freed from all suffering.
【以智慧观见，诸四圣谛理，此归为尊胜。此归是第一，由归此归处，能解脱众苦。】
而这个要晓得，这个是什么？以智慧，只有智慧才能够真正如理如实地找到正皈依处，而得到好处，皈依这个“四圣谛理”。这个既尊又胜，这个“尊”是尊贵，这是三界之内唯一真正尊贵的。因为这是实在的、不虚假的，这是殊胜的，平常的时候都庸俗的，那么这个才是真正第一的，是唯一的也是。由于你皈依了这个，一切痛苦解决了，一切痛苦解决了！ [24:55]
(p30) 前面说人与非人不能为难，关于这个我们说，你皈依了三宝以后，他马上就有护法神来护持你。哦，说我们说：“那么非人不能为难，人怎么皈依了以后不能为难？我们就看见很多事实，皈依了以后，人还来为难我啊！”这一点要解释一下，这一点要解释一下。这个误会，我们了解佛法里面告诉我们一切都是因果缘起的法则，你真实地了解，人没有一个人能害你，只有你自己！真正能害你的是什么？就是你的无明，你不了解这个无明的行相，跟着境界转了，害了，害了！所以假定你了解了一切因果法则，人家来害你，欸，那个时候你就想想看，他为什么害你呀？如果说你有了伤害他的原因，他害你，当然嘛，应该的，还啦！就是刚才说这个道理。所以你正确地了解的话，的的确确—而这个唯一的办法，靠什么？靠皈依三宝，如理如量地了解这个道理，问题就解决了，这是非常重要的一个概念。当然啦！人都不能为难你，何况是非人？三界之内的的确确人是最强。 [26:21]
Here you should use as examples the stories about the non-Buddhist who mastered the magic rope, and so forth.
【此中应以成就风索外道等缘，而为譬喻。】
这里有一个譬喻，这个譬喻我也不知道。 [26:31]
(7) You will accomplish everything you wish. If, before undertaking a religious activity, you make offerings to the three jewels, go for refuge, and then pray to succeed, you will easily accomplish it.
【七随一切想悉当成办者，随行何等如法所作，若先供养皈依三宝，祈祷成办，则易成就。】
(p31) 不管你想什么，由于皈依都能够成就。不管你做什么如法的事情，你先供养皈依了三宝，然后祈求的话，很容易成就。当然你皈依了三宝以后，你所想的事情一定如法；其实你就是不如法，它一样地也成就，一样地成就。就这么有这么一个公案，我这个地方说一下。说有一个沙弥到龙宫里面去应供，到龙宫里面去应供。平常啊…… 不，有一个罗汉。那么这个罗汉去的时候，他有一个弟子，那个向来就是他自己去，不带这个沙弥去。后来有一次，那个沙弥他附在那个他师父的上面，得到了一点龙宫的余食，哎呀！他觉得龙宫这么好啊，他就想要夺这个龙宫的一切。所以他认真地持戒，认真地供养，然后发愿，最后这个沙弥果然如他所愿，变成一个强力的龙王，跑到那个龙宫里面，把原来这个龙王都杀掉了，就是这样。这个恶愿尚且成功，何况善愿！你只要如法地去做，一定可以得到。那么这是第八, [28:21]
(8) You will quickly achieve buddhahood.
【八速能成佛者，】
这个最究竟的。 [28:23]
The Sūtra Requested by a Lion says: Through faith you overcome a lack of leisure. Thus, one who obtains a special kind of leisure, encounters the refuge, and trains in the special path will achieve buddhahood without delay.
【如《师子请问经》云：“由信断无暇。”谓由获得殊胜闲暇，遇皈依处，学殊胜道，由此不久当得成佛，】
(p32) 像经上面说，因为你有净信心，所以能够断无暇。断了无暇，就能修行，能够修行遇殊胜皈依的地方，学了殊胜的道，当然这样上去了成佛。成佛的话—啊！一切问题都解决，什么好处都得到，这上面那个根本也就是都是次要的了。 [29:04]
Each day, recall the benefits in the above manner. Then go for refuge three times during the day and three times during the night.
【如是忆念诸胜利故，于日日中，昼三夜三，勤修归依。】 [29:15]
49B Commentary
ENGLISH LR V.1 P203 (COMMENTARY V.7 P17) [00:11]
(ii) The benefits as they appear in personal instructions
As explained in the personal instructions, the benefits of going for refuge are eight in number. (a') You are included among Buddhists
This says that after you have gone for refuge and have formally entered the door of Buddhism, you have now entered the internal path, you are included among Buddhists (Buddha's disciple). He then says next. [00:31]
In general, there are a number of ways to distinguish Buddhists from non-Buddhists. However, since it is widely acknowledged that the Elder and Santipa distinguish them according to the refuges they seek,
To truly make the distinction, there are many differences, some would say this and others would say that. However, according to the lineage teaching stated here, the teachings were passed down from these two. Whether it is from Je Atisha (Elder) or from Santipa, the way these two distinguish Buddhists versus non-Buddhists, distinguish whether one is a disciple of Buddha, is based on refuge. Once you have gone for refuge, you are included among Buddhists (a disciple of Buddha), you have entered the internal path. Therefore, "distinguish them according to the refuges they seek." [01:21]
you should count as Buddhists those who have obtained and not forsaken their refuge.
Once you have obtained refuge and have not forsaken the refuge, then you should count as a Buddhist. However, pay attention to something here! "Obtained" refuge. When you go for refuge, there is something which you obtain. When you obtain the refuge, what is it exactly? It is this - to obtain the substance [or essence] of the refuge (皈依体). Up until now, you should remember this - there is a substance to refuge. For the real meaning of this substance, I will gradually, gradually explain it to you in detail later. This is very important, very important! Therefore, we should learn this diligently. Once you obtain this, make note of this everyone, you will at least be reborn in heaven. If you should want to go to the Pure Land, you will certainly be reborn there. This is the real meaning behind refuge. Therefore, what is said to be learned in many places of the text later, we will be learning exactly this, learning exactly this (refuge). We are beginning to learn this now. What we have learned before was also this, was also this. [02:29]
Thus, to initially be included among Buddhists you must uphold the three jewels as your teacher and so forth from the depths of your heart.
Therefore, this is the first criterion to begin to learn Buddhism - refuge. Well then after you have gone for refuge, you are now included among Buddhists. So then for us now, base on what we can accomplish, what we can understand, what is this substance of refuge (皈依体) ? That is, you must uphold the Three Jewels from the depths of your heart - He is truly the Teacher. "And so forth" means this is the correct method and these are the companions who will practice with you together. This state of mind is not something which you just hear and talk about, but one that seeks refuge from the depths of your heart. It is this point, this point. [03:28]
Well then here, we can use this to introspect a little, introspect a little. Let us say today we have been wronged by others. Um! Others complained a little about me, or today I have received less benefit than others, or perhaps I am a little sick, what are these? Suffering, right? Yes! Suffering. Now that you have come across this suffering, what should you do? Our normal reaction is pretty plain and clear. If you have been wronged, then either you dispute it or be in an argument. If you cannot argue or dispute, you would go behind his back and complain. This is how we are normally. This is our normal behavior. The customary way of the world is all like this. Then, perhaps you were shorted on something, or got some illness, oh, you hurry to pray to the deities and prostrate to Buddha, find doctors, buy medicine. This is the customary way of the world. This is normal. However, by saying this does not mean we completely neglect these after we learn Buddhism! [04:41]
What you should pay attention to is this, why should you go for refuge? Why should you go for refuge? Perhaps we did not know it before, but now that we understand, oh! We now realize that there is nothing but suffering in all three realms. What truly can help us alleviate suffering, to up root it completely is here. The issue is here and thus we go for refuge to them. This is the fundamental reason of going for refuge. Then since you wish to be liberated from suffering, therefore, with this reason you seek [for a solution]. Under this circumstance, who is the object of your refuge? If you wish to be liberated from suffering, he must have what kind of qualification? Having followed this trend of thought you gradually, gradually come to this point. If this order is very clear and plain to you, and you can fix your attention properly to reflect on this often, what would certainly happen next? When you have suffering you would feel, ah, this suffering, I need to look to Him for a solution. Right? Is not it so? This is an inevitable result. Therefore, when we speak of refuge, the difference between a refuge through principle and an ordinary refuge is here. [05:58]
Normally when you go for refuge, after the refuge, you are still unfocused. You now understand why? Though you act like you are learning the teaching but in reality, what are you learning? It has nothing to do with the Buddha. Now if you had followed the stages of the path and walked up one step at a time, truly, every step becomes very solid. Yes! It is because you have suffering, therefore you need to go for refuge. Since you want to go for refuge, you have found the objects of the refuge to be the Three Jewels. Now that this suffering has risen, what comes to mind? "Ah, this suffering!" Then you wholeheartedly go to him for refuge. Yes, after people have blamed you for some things, you feel a lot of suffering. By then where will you go to relate the injustice you have suffered? Who will you go to, you would go to Buddha and tell him the injustice you have encountered, it is very simple! Who will you go to? You will go to the teaching, go to the community to tell them the injustice. We are only afraid that you do not go tell. If you do go tell, you will be right! [06:50]
Well then how do you tell Buddha this? [You would recite,] Namo Amitabha Buddha. Ah, that is it! Therefore, regardless of what things you encounter, you will naturally recollect the Buddha with your whole heart. How do you go to the teaching for refuge? What is going to the teaching for refuge? Why are you afflicted now? That is because you erred and do not understand [the truth]. We do not even have to go into this in depth, what is the simplest teaching that has been told to us? Emptiness, dependent arising. Therefore, all phenomena arise out of cause and effect. If he blames you today, he has reasons for that. There is a reason for that, there must be a cause for it. If I am wrong, when you blame me, I should then change! If there is no reason for what he is doing, then why is he doing that out of no reason? There must have been a bad cause which was planted from before. Now that I have paid my debt to him, I am so happy. After I have paid it back, I feel so free now that I have cleared my debt. Yes! Therefore this, at this time, we are only afraid that you do not go to the teaching for the injustice you have suffered. Who are the people who practice according to the teachings? They are the Sangha community! Then when you go tell him your story, this person will tell you, there, there, there, this is the principle. Ah, once you understand, you will feel so appreciative! Is it not like this? This is an inevitable result! [07:55]
Then, if you got sick, ah! We know that this world is worthless and that we all eventually age, become sick and die. Sickness is a cause of death, which means I am going to die. So, I must quickly recite more refuges, then when I go to Pure Land I can advance to a higher level. So, when the doctor comes to you, perhaps you may not even be willing [to be treated] because if you recover, you will have to stay a few more days in this Samsara world. This type of suffering is behind words. So you do not want it, do not want it! Unless if there are great benefits and for these benefits, I can forbear this [a bit longer], and thus cannot let these go yet for the time being. If you have truly gone for refuge from the depth of your heart, would not it result in you acting this way? Yes! Therefore, this place says, " you must uphold the three jewels as your teacher and so forth." [08:50]
Of course, this is the inevitable result from your understanding of the principles. Now truly there are two types of people in general. One type is strong in logic and another type is strong in emotions. So the logical type, yes, it is easy for him to understand this principle and one as such would often come in through reasoning. Therefore, once he comes in, he is skilled in using his logic to obtain this. For the emotional type, he may not necessarily be like that. He may feel that, "Ah, it is good to go for refuge!" So, he follows along to take refuge but if you truly can go for refuge from the depths of your heart, then the same thing would happen to you. With whatever you come upon, let us say when you have been wronged and you cannot tell anyone, one would usually go tell his mom and cry about it, like that. Therefore, when this happens to you, if you have obtained refuge, you will still go to the main shrine, even if you are just crying,
"Ah, Amitabha Buddha, I have been wronged. Amitabha Buddha." You will still recite Buddha a few more times. Therefore, at this time you should make a note of this, "must uphold," these two words, " the three jewels as your teacher..." You will have accepted them (the Three Jewels) from the depths of your heart but what will this depend on in order for this to happen? It will depend on reflection. [10:11]
Therefore, I often will remind everyone, what is most precious about being human? Being able to contemplate. Yet when we study Buddhism now, we just stand there foolishly, ah, do not even move our brains. We just hear how reciting Buddha's name is good, ah! So we quickly recite, hoping that by secluding ourselves in the mountains and recite Buddha's name three times, then we will be able to go to Pure Land. Actually, I have exaggerated this a little, of course, it is not quite like that. However, I just wanted to particularly explain [the situation] that there are too many people who act this way. Yes, they do feel the pains of the mundane world, this is in itself a good state of mind. They do understand Buddhism, that is a good thing but what should they then do? They need to skilfully find an excellent teacher or try to understand how to practice. Then strive to use this precious tool that came with this difficult to obtain human life of leisure and opportunity and reflect according to the teaching. As a result, his every thought revolves around it, whether he is in the actual session or doing the supporting actions. This is something you absolutely need to pay attention, absolutely need to pay attention! Therefore, with what I have just said, you absolutely need to understand. You should understand that to recite Buddha's name is one of the best method but if you are not skilled at it, the result will become as what it is now, corrupt practices everywhere. I just wanted to mention it while we are here, just wanted to mention it, just wanted to mention it. [11:34]
Without this you are not included among Buddhists, no matter what virtue you have cultivated.
If you do not have this, no matter what virtue you have cultivated - no need to mention sins - even if you have done virtuous deeds, you are not included among Buddhists. Therefore, now we understand, what is a Buddha's disciple? " You must uphold the three jewels as your teacher..." At that time, you go for refuge and will obtain the substance of refuge. Then upon your every arising thought, there will be a particular state of mind, you will begin to function through this substance. We do not have to keep dwelling on the terms. What is it actually like? When you have truly upheld your refuge, as soon as you want to do something, ah, you begin to think about what would Buddha and the Bodhisattvas want me to do. What should I do now? As soon as a thought surfaces, ah, I think I should be like this, I will do this! You will naturally be like this. You will naturally be like this. [12:26]
For instance, we have now shaved our heads and begun to wear this monastic robe. You may forget at times but as soon as you take a look at yourself, "Ah, cannot do this! I have a monastic robe on." This is particularly the case for those who first begin to wear it. Perhaps you have that kind of experience. Sometimes you are so happy to go out, and then you think about it, and look at your robe, no, no, no. I can no longer do what I used to do. Right? Why is that? That is the same principle. That is, once you have obtained this thing, naturally, with any arising thought you will feel, "ah! This is wrong, this is wrong, I need to do it this way now!" There will naturally be this force in your mind. Therefore, when you apply this to ethical discipline, it is called "preventing wrongs and stopping sins." If you apply this to refuge, then your every arising thought will be to seek refuge with your whole heart and you will use the methods of the Three Jewels as the standard for your actions. If you do not have this, then it would not count! No matter what virtue you do, hey, hey, you are not a Buddhist. Like that. Since you are not a Buddhist, you will not obtain the benefits. The difference is that great! [13:31]
(b') You become worthy to uphold all vows
First you will have to obtain, obtain the refuge. Then the next step is to uphold the vow. "Vows" are ethical disciplines, this means all the vows, all the ethical disciplines. With the vows, there is a point to know, which is the good root of keeping ethical discipline. In other words, once you have obtained this thing, you can certainly produce a good fruit. All the benefits derived from vows and ethical disciplines will depend on refuge. Therefore, normally, no matter what we are receiving, of course this holds true when we receive the three refuges, but even upon receiving the five vows, the eight vows, the shramanera vows, the shramanerika vows, then the Bhilkshu vows, the Bodhisattva vows, the moment you obtain the substance to them is the moment you receive the three refuges. It is the moment you obtain the three refuges. It is this. [14:25]
The Treasury of Knowledge Auto-commentary says:350
Those who go for refuge enter the door leading to the taking of all vows.
Also, Candrakirti's Seventy Verses on Refuge says:351
O lay practitioners, going for refuge to the three jewels is the basis for the eight vows.352 [155]
The Treasure of Knowledge Auto-commentary, the Seventy Verses on Refuge both say this, it is the basis to all vows. Well then, the lay practitioners here refer to upasaka and upasika, people who are close to the Three Jewels, who serve the Tathataga. Well then in the beginning, we rely on the Three Jewels, this is the basis for all the vows. These eight vows will be the five ethical discipline, and then the eight vows that we speak of. Then with everything above, the basis is all here. [15:03]
The intended meaning of these passages is that you make your aspiration for nirvana firm by going for refuge, and that your vows arise from this.
Why is the reason for this? Due to your refuge, therefore, "you make your aspiration for nirvana firm." What is nirvana? It is peace, to ultimately solve all problems. The very beginning to ultimately solving all problems starts where? It starts with refuge, starts with refuge. Now this principle is very plain, very clear because we can feel this everywhere, why do we go for refuge? This is because we know that the world is suffering. Therefore, what is nirvana? The ultimate cessation of suffering. It is that clear. With such cause, you will obtain such fruit! Through this attitude in your mind, you recognize this in your mind and you desire it, and then you will strive step by step to obtain it. In order to obtain it, you must follow to do so. To follow to do so means to uphold the vows, all the vows. This is because you have received the vows, you have obtained the substance of the vows. The substance of the vows is the basis. From this basis, therefore, the foundation to the five attributes of the wisdom body (dharmakaya) is the vows. Through vows you obtain concentration then wisdom and then liberation. The views of liberation is obtained this way. The order is this clear, this excellent! It is this excellent! Therefore, think about the merit obtained through refuge, it is certainly immeasurable! [16:40]
(c') You reduce and eliminate previously accumulated karmic obstructions
After you go for refuge, the previously accumulated karmic obstructions will be reduced and even completely eliminated. [16:50]
In the section where it teaches that going for refuge clears away sins, the Compendium of Trainings says:353
Here you should take the edifying tale of the pig as an example.
Well, in the Compendium of Trainings, when it explains how going for refuge can clear away sins, it says that one can use an example to explain this. What is it? The edifying tale of the pig. For the story told here, let me explain it, also let me read it [first]. [17:15]
Thus, just as the god who was about to be reborn as a pig avoided such a birth by going for refuge, so too do you eliminate the condition for rebirth in a miserable realm by going for refuge. Consequently, it is said:
Those who go for refuge to the Buddha Do not go to miserable realms. After giving up human form,
They assume the bodies of deities.
The same teaching applies to taking refuge in the teaching and the community: some previously accumulated sins are reduced, and some are eliminated.
The conditions for him to be reborn in heaven after going for refuge is this. There was such a deity, in a sutra called, 《Jie Mo Na Fa Tianzi Yinyuan Jing (羯摩那法天子因缘经)》, or another sutra, [anyway], he was a god. So when a god dies, there will be five signs of decay or when the god is approaching death. What are the "five signs of decay"? That is normally a deity will never have clothes that are unclean, but when he approaches death, his clothes will become dirty. Then the flower on his body, in particular the flower on the head, it is normally fresh and will not wither. By that time, the flower will begin to wither. His body is usually clean and does not smell, by then his body will become dirty and smelly. Some say that the glowing light of the deity will disappear. Anyhow, these traits of the body will change from good to bad. Also, they do not usually perspire, but by that time, they will perspire under the arms. Then there is the fifth one, they become uneasy in his seat. Normally he sits atop his seat of the god and feel pretty happy, by that time, he will feel very uneasy to sit on it. When the five signs of decay appear, that means you will die soon. It is very much like when a person becomes sick with a fatal illness such as cancer, he will die soon. [19:05]
Therefore, when the god's five signs appeared, he knew that he will die soon. The heavenly beings have deva-vision, instantaneous view of anything anywhere in the form-realm. Ah! He is going to die. He felt great misery yet he knows that death is unavoidable. So he wished to see where he will be reborn after death. If he can be reborn into heaven after death, then it will still be acceptable but as he looked! He was going to fall to become a pig. Ah! No need to mention the fall to become a pig from being a god. Even for us humans to be reborn as pigs, do you think you can take it? You will absolutely not able to take it, absolutely not be able to take it! No need to mention about becoming a pig, even if we ask you to go to the pig sty, and live there for a day, we would not be able to take it. I do not think anyone can take it right? Needless to say if you are from the heavens. Ah! He was in great misery. So he went all over the place to seek for a solution. He asked many powerful gods, no one knew what to do. No matter who he sought after, there was no solution. [19:55]
Finally, that happened to be the time when Buddha appeared on earth. One god said, "Ah! Yes, yes, now that Buddha has appeared in this world, he is the omniscient in all three realms, a teacher for humans and deities, only he would know. You can only ask him, he will be able to help you." Then, this god went and pleaded with Buddha. Buddha told him - go for refuge. As long as you go for refuge, you will not fall to miserable realms. Then Buddha told him all sorts of benefits of going for refuge. Hence, with these verses, " Those who go for refuge to the Buddha, do not go to miserable realms. After giving up human form, they assume the bodies of deities." These are verses from the sutra 《Jie Mo Na Fa Tianzi Yinyuan Jing》. So, when he heard it, he was really happy and he went for refuge from the depths of his heart. After a few days, he really died, he really died. After he died, afterwards, did he fall? He did not fall [to miserable realms]. He was reborn as a god again. [20:47]
These causes and conditions, this story, you can go read it for yourself, it is absolutely true. So the store of merits obtained through going for refuge is incredible! He was going to fall to become an animal, look at the severity of the situation. There was nothing that could have resolved this. Ah! As long as you go for refuge but pay attention here! This has been said repeatedly earlier, what is refuge? To obtain the substance of refuge. Do not just say that I have also gone for refuge. Whether my refuge concords or not, this is where the problem lies. This is what we need to truly check and examine. Let us rest for a moment now. [21:21]
Therefore, there was this story, look at how great this is! The third one, after you go for refuge, you will obtain such benefit, you can obtain this benefit. Actually, to be reborn in the heaven, it is still very little, very little. What is there to being reborn in the heaven?! Even when we want to escape cyclic existence in the three realms, this is still obtained through refuge! [21:45]
(d') You will accumulate vast merit
This has been explained previously.
(e') You will not fall into the miserable realms
You should understand this from the earlier explanation.
This was said very clearly earlier. [21:53]
(f') You will not be thwarted by human or nonhuman hindrances
Will not be thwarted by humans or non-humans’ hindrances. [21:58]
As it says in a sutra:354
People who are terrified
Mostly go for refuge to deities of the
Mountains, forests, temples,
And the trees of sacred places.
Such refuges are not the foremost;
Such refuges are not supreme.
If you rely on such a refuge,
You will not be freed from all suffering.
There are many people who faced adversities or things which frighten them, they will always look for something to rely on. What do they rely on? Deities of the mountains, forests, temples and the trees of sacred places, all sorts of things. This, truly, for anyone suffering an adversity, he will be looking for something, perhaps not even a person, even for us.... not necessarily can we find refuge but these are things we can imagine! There are some who seek after gods, predictions, diviner, or we will be seeking for this, seeking for that, these are all the same. For all these things, "such refuges are not supreme," it is not auspicious, not correct, and not respectable. "Such refuges are not the foremost." To truly go for refuge, there is only one, it is the only one, and everything other than this one is incorrect. For what he has gone for refuge, "If you rely on such a refuge, you will not be freed from all suffering." This is because what he relied on was not foremost but an erroneous entity in itself, therefore, even though one can take refuge in this, but his sufferings will not be freed. On the contrary, [23:24]
When you go for refuge to the Buddha,
The teaching, and the community,
You will see with wisdom
The four noble truths—
Suffering, the origin of suffering,
Correctly overcoming suffering,
And the happy eightfold noble path
Leading to nirvana.
If you can go for refuge to the Three Jewels, know the real truth of suffering and happiness and the origination for suffering and happiness, only through understanding can you then overcome suffering. The course of action you take to overcome suffering is the path - the eightfold noble path, the truth of the path. Then you will attain the happiness of nirvana which is the truth of cessation. This is the real refuge that can free you from all sufferings. [24:05]
This is the foremost refuge;
This is the supreme refuge.
If you rely on such a refuge,
You will be freed from all suffering.
This, we should know, this is what? By wisdom, only by wisdom can you truly find the correct refuge according to the principle and obtain the benefits, you go to refuge to "the four noble truths." This is most supreme. Supreme means exalted. This is the only one to be respected in all of the three realms because this is true, without any false and it is auspicious. Everything else is vulgar, only this is truly the foremost and the only [refuge]. Through your refuge to this, you will be freed from all suffering, freed from all suffering! [24:55]
It was said earlier you will not be thwarted by humans or non-humans’ hindrances. Regarding this we would say, after you have gone for refuge to the Three Jewels, there will immediately be Dharma protectors to come support you. Oh, so we say, "So the non-humans’ cannot hinder you but how can people not hinder you after refuge? It is an observable fact to us that after I have gone for refuge, people still give me a hard time!" With this point I need to explain this a little. I need to explain this a little. This is a misunderstanding. We should understand that Buddhism tells us that everything operates under the law of cause and effect, dependent arising. Once you truly understand this, no one can harm you, only yourself! What can truly harm you? Your ignorance. You do not understand the subjective aspects of ignorance and you pursue the sensory object [such as react according to the situation]. Then it is bad, it is bad! Therefore, if you understand that everything operates under the law of cause and effect, dependent arising, then when others harm you, ah, that is when you should think about it, why does he harm you? If there was a cause such that you had hurt him before, now that he harms you, of course, it is due to happen to you, so you have paid the debt! This is the principle spoken earlier. Therefore, if you correctly understand, then certainly - the only method, what would it depend on? It depends on refuge to the Three Jewels and your correct and adequate amount of understanding of the principles. Then the issue will be resolved. This is a very important concept. Of course! If you cannot even be thwarted by human hindrances, needless to say non-humans’ hindrances. In all of the three realms, truly, humans are the strongest. [26:21]
Here you should use as examples the stories about the non-Buddhist who mastered the magic rope, and so forth.355 [156]
There is an example here, but I do not know the story. [26:31]
(g') You will accomplish everything you wish
If, before undertaking a religious activity, you make offerings to the three jewels, go for refuge, and then pray to succeed, you will easily accomplish it.
No matter what you wish for, through refuge you can accomplish it. No matter what things you wish to do which accord with the teachings, as long as you offer and go for refuge to the Three Jewels first, and then you pray, you will easily accomplish it. Of course, when you go for refuge to the Three Jewels, the things you wish for should then certainly accord with the teachings. Actually, even what you wished for does not accord with the teaching, it will be accomplished anyway, will be accomplished anyway. There was such a story from before, let me explain this now. There was a shramanera who went to the naga palace for offering, went to the naga palace for offering. Normally....no, [actually] there was an arhat. So the arhat [had gone to the palace]. Though this arhat had a disciple, but the arhat would normally go by himself instead of taking the shramanera along. So there was one time later when this shramanera secretly hid under the power of the teacher and obtained some food from the naga palace. Ah! He thought that the naga palace was so great and wished to gain control of the palace. So he diligently upheld ethical discipline, offered diligently, and made aspirational prayers [for this]. In the end, as he wished, the shramanera became a powerful naga king. He went to the naga palace and killed all the naga kings. Just like that. Even a bad wish can come true, needless to say a virtuous wish! As long as you do things according to the teachings, you will certainly obtain this. Well then next is number eight. [28:21]
(h') You will quickly achieve Buddhahood
This is the most ultimate. [28:23]
The Sutra Requested by a Lion (Simha-pariprccha-sutra) says:356
Through faith you overcome a lack of leisure.
Thus, one who obtains a special kind of leisure, encounters the refuge, and trains in the special path will achieve Buddhahood without delay.
Much like what was said earlier in the scriptures, because you have pure faith, therefore you can overcome a lack of leisure. Once you overcome a lack of leisure, you can then practice, can practice when you encounter the auspicious refuge, train in the special path, then of course you will progress to become Buddha. If you achieve Buddhahood, ah! All problems are solved and all benefits are obtained. Then everything else before really becomes secondary. [29:04]
Each day, recall the benefits in the above manner. Then go for refuge three times during the day and three times during the night.
With the principles mentioned earlier, you want to continually recall and reflect. This is because after you recall and reflect, you will discover, ah! All the benefits you wish for are all within. By then, naturally you would be diligent and go for refuge. Why are we unable to do this? It is because of some benefits, ah, so hard to let go! If you can reflect and analyze according to the teachings, you will discover that all the good things are, hey, obtained through refuge to the Three Jewels. The benefits in front of us are so small, they cannot be any smaller, but you will lose great benefits by being greedy for these little ones. Therefore, he does not ask you to forsake, on the contrary, he wants you to obtain great benefits. [29:15]