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【学修】【译经苑】《趣入解脱之门——皈依》

2013-04-02 17:00:00 分类:了解皈依 605次浏览

  敏公上师开示
  By Venerable Guru Zhimin


  一、进入三宝之门—皈依三宝
  Entering the Door of the Three Jewels---Taking Refuge with the Three Jewels


  我们要进入三宝之门,首先就是要皈依三宝为入门之法了,我们没有皈依以前,大家都根据自己的烦恼去造业,造了业就在六道轮回里边受苦,这样子反反复复,无始以来我们不知已受了多少苦。如果我们再不想受苦了,那么该怎么办呢?这就必须要依靠三宝了。依靠三宝的力量,使我跳出这个轮回的苦海,这个就叫做“皈依”。
  To enter the door of the three jewels, firstly, we must take refuge with the three jewels. Before taking refuge, all of us have followed our afflictions and accumulated evil karma. Because we accumulated the evil karma, we transmigrated and suffered in the Six Destinies. Time and again, we don’t know how much we have suffered from the timeless origin. If we don’t want to suffer any more, what should we do? Then we must depend on the three jewels. Relying on the power of the three jewels, we can leave the miserable ocean of cyclic existence. This is taking refuge the three jewels.


  “皈依”也是鉴别我们是不是佛弟子的一个标准:是佛的弟子,必须是受了皈依的;不是佛的弟子,就是没有受过三皈依的。不管是气功师也好,其它宗教徒也好,虽然他们也忠诚地信仰他们的教主,信仰他们的教典,但是他们的教主没有佛陀圆满无边的功德,他们自己还处在生死轮回之中,何能教人出轮回苦?他们的教法,不能净诸烦恼,出生死海,得安乐果,虽能勤修,仍不能脱苦,他们的皈依对象不是三宝,所以这些都不是佛弟子。
  Taking refuge is a criterion to judge whether we are followers of the Buddha. The Buddha’s followers must have already taken refuge. Those who haven’t taken refuge aren’t followers of the Buddha. They areQigong practitioners or other religions, although they may trust in their gods  and their teachings, their gods don’t have the perfect and boundless merit and virtue of the Buddha, and they themselves are still in the endless cyclic existence, how can they teach people to get out of the cyclic existence? Their teachings cannot purify our afflictions, free us from the sea of birth and death and attain happiness. Even if they could cultivate diligently, they still cannot avoid suffering. They don’t take refuge with the three jewels, thus they are not followers of the Buddha.


  佛弟子依靠三宝,能够超出一切苦,不但是三恶道的苦,同时看到人天乃至色无色界都有苦,更甚者,生人天还是无常,业果受尽以后仍会下堕,乃至地狱。所以对轮回中一切人天的苦,都要解除,这才是真正有力量的三宝。反之,其它宗教一般认为能生入天堂,就万事大吉了。因此,我们若真正要解除一切苦恼的话,除了皈依三宝,其它是没有一点办法的。
  Followers of the Buddha depend on the three jewels and can be liberated from all sufferings, not only the sufferings of the Three Evil Destinies[1], but also the sufferings of in the human being and gods, be they in the Form and Formless Heavens. Furthermore, be it human being or gods, it is still impermanent. When the retribution of good karma ends, one will fall even to hells. Hence, only the truly powerful Three Jewels are able to alleviate all sufferings in the cyclic existence including human being and gods. In contrast,  other religions usually say it is already perfect to get reborn in heavens. So there is no way for us to really get rid of all the afflictions except for taking refuge with the three jewels.


  由此而论,我们对“皈依”这件事情,要看得慎重一点,不要轻描淡写地,磕个头,递个红包,起个法名就对了,就算皈依了。这样子,一般是得不到皈依的!要得到皈依的体,是有条件的。佛教讲缘起,缘起就是一个法要生起来,有其一定的因和缘,因缘具足,法就生起来,因缘不具足,那怕差一点点,这个法是生不起来的。
  We must therefore attach great importance to taking refuge. It’s not a mindless bow, a red bag and a Dharma name. Generally, one doesn’t get refuge like this! It take precondition to get the essence of refuge (皈依的体, 请核实). In Buddhism it’s the dependent arising [2], which means a dharma arises due to certain cause and condition. A dharma arises upon both cause and condition, if not, or even only a bit less, the dharma won’t arise.


  那么,我们说要皈依三宝,这皈依三宝的体(无表色),它生起的因缘是如何呢?依佛教言,皈依有皈依的因,即自己要发起皈依的心,还要有皈依的缘,什么是皈依的缘呢?第一要有如法的师父,设如法的坛场,还有,如我们发的纸上写的,皈依仪式,迎请三宝,忏悔业障等等,这些都是皈依的缘。如果因缘具足了呢,当然,皈依体就会生起。这中间最不可忽视的一个,就是皈依的因,自己一定要发这个皈依的因,自己若没有发心的话,纵使缘再好,皈依体还是生不起来的。
  Well, we talk about taking refuge, what’s the cause and condition of the arising of the essence of taking refuge with the three jewels? The Buddha said, the cause of taking refuge is our own resolve and the condition. What is that? Firstly we must have a proper master and we need the venue (mandala) properly displayed. Moreover, as shown in the paper handed out, the ritual of taking refuge, invitation of  the three jewels, repent of our karmic obstruction and so on are also the conditions of taking refuge. If the cause and condition are enough, then the essence of refuge arises. The most unnegligible is the cause. We must resolve to take refuge. If one doesn’t have such intention, one cannot get the essence of refuge no matter how good the condition is.


  所以我们对每一位来求皈依的人,先要把皈依的内涵跟你们讲清楚,使能真正得到皈依的体和利益。尽管授皈依的地方很多,是不是能得到真正皈依的,还不敢说,主要看你自己皈依的心发了没有。
  So I explain to everyone here taking refuge the content to help them to get real essence and benefits of refuge. One can take refuge in many places, but it’s not for sure you get it, it depends on whether you have the resolve to take refuge.


  二、生起皈依之因—两个要素
  The Causes of Taking Refuge—Two Elements


  那么,什么叫皈依的心呢?最起码的,对于这个,我们学过的《俱舍》里边讲到的,六道轮回中三恶道的苦,地狱、饿鬼、畜生之苦,地狱、饿鬼一般人看不到,畜生之苦,大家都知道,黄牛为人干了一辈子活,挨鞭抽打不说,老了还被杀掉来吃。活的猴子把脑壳打开,用开水酱油辣椒浇进去,就吃,算是名菜。一盘活的虾子,一阵开水浇下去烫得虾子颠狂乱跳,用来供膳。还有‘全骡上市’,把骡四腿夹住,在骡身某部浇开水,烫熟了,割下,端给顾客享受,而骡还在厨房里拼命嘶叫——惨!这种恶道苦,《论》、《瑜伽师地论》等都讲得很多,我们要生起恐怖之心,害怕自己堕入恶道受苦之心。
  Then what is the resolve to take refuge? The basic thing is the sufferings in the Three Evil out of the Six Destinites, or the sufferings ashell beings, ghosts and animals, as what we have learned in Abhidharma Storehouse Treatise. We cannot see the sufferings of hell beings and ghosts, but we can see the sufferings of animals. Serving the human being for its whole lifetime, the cattle is whipped, killed and eaten when old. Monkeys get skulls knocked open alive and poured with hot water, sauce and chili, it’s a famous dish. A plate of living shrimps are burntby boiled water and bounce crazily. There is another dish. One more dish is called “the whole mule”, the mule’s four feet are clamped, then some part of the mule’s body will be poured by boiled water, and then the meat already done will be cut for the customers, and the mule is still braying in the kitchen. Terrible! These kinds of sufferings are also stated in the Great Treatise on the Stages of the Path to Enlightenment and the Stages of Yoga Practice Treatise etc., so we need to  fear for ourselves tofall into the Evil Destinites.


  再进一步,对整个轮回之苦都生起恐惧之心。
  再进一步呢,对一切众生堕在轮回受苦,我们要生起大悲心、菩提心,要把他们全都救出来,都不受苦。
  The second step is to fear the sufferings of the Cyclic existence.
  The further step is to have great compassion and Bodhicitta on all sentient beings who are still suffering in the Cyclic existence, and make effort to liberate them all from such sufferings.


  这就是三种发心。第一种,最初对三恶道的苦心生害怕,希望解脱恶道之苦,能得人天暇满之身的,这是下士道,属于低层次的。第二种,对轮回六道,包括人天,感到都是苦,不希望再受这轮回之苦而求解脱三界的,这是中士道,属于中等层次的。第三种,看到一切众生都在受苦,不但自己要脱离轮回之苦,要把一切如母有情都救度出离三界,都离开这个轮回之苦,这是上士道,发菩提心,行菩萨行,属最高层次。
  These are the three kinds of motivation. The first is to fear the suffering in the Three Evil Destinies, to intend to liberate from such sufferings and to gain human being or heavenly being’s bodyof leisure and opportunity. This is a person of small capacity known to be ‘least’.
  The second is to see the sufferings in the all Six Destinies including human being and gods and thus to strive for one’s own liberation from the Cyclic existence.  This is a person of medium capacity called ‘medium’.
  The third is to see all beings in the Six Destinies are suffering and thus to strive to liberate oneself as well as all the mother-like sentient beings from the Cyclic existence and the Three Realms. He takes bodhisattva vows and practice bodhisattva deeds. Here is a person of great capability called ‘superior’.


  所以,皈依的前提,首先是要看到苦,想到自己或父母有情受三恶道的苦及轮回六道的苦,要生起恐怖心,这是第一个条件。如果根本不生恐怖心的话,感到无所谓(愚痴!),那么这个求救的心也没有了,就是说皈依的心也就没有了。
  So the premise of taking refuge is seeing the sufferings. Once you know that yourself and your mother-like sentient beings are suffering in the Three Evil Destinies or the Six Destinies in the cyclic existence, you will feel terrified. If you feel nothing because of your ignorance, or you don’t fell terrified, then you have no feeling of asking for saving, which means you have no resolve to take refuge.


  什么叫“皈依”呢?皈依就是求救,依靠一个崇高有力的对象,求他来救度我们,这个就是皈依的心——动机。如果我们自己没有恐怖,没有害怕的事,那还要依靠谁呢?当然,就不需要依靠了。所以说,首先要生起害怕受苦的恐怖心,对三恶道生恐怖心,继而对轮回六道生恐怖心,再进一步对一切如母有情在轮回中受苦,生恐怖心,发起救拔之心。我们自己害怕受苦,推而知之,一切有情都害怕受苦,因此设法使他们都脱离苦。这三个心虽然层次不完全相同,但是这个生起的恐怖之心是一样的。这个生起的对三恶道或者对轮回之苦的恐怖之心,是皈依的第一个要素。
  What is taking refuge? Taking refuge is asking for being saved, to depend on a powerful object and to ask for his saving us. This is the motivation to take refuge. If we fear nothing, then why should we rely on others? Of course, there is no need to do that. So, first of all, we should cherishfear towards the sufferings of the Three Evil Destinies, further, havefear towards the Six Destinies, and then, fear the sufferings of all the mother-like sentient beings in the cyclic existence and thus have the compassion to save them. We ourselves fear sufferings, and we can deduce that all the sentient beings fear sufferings. So we should strive to liberate them from suffering. These three intentions differ in their level, but their feeling of terror is the same. The fear for the Three Evil destinies or the cyclic existence is the first cause of taking refuge.


  单是生起了恐怖之心,够不够?还不够。生起了恐怖之心之后,我们要进一步追求如何解决这个恐怖呢?这就是说依靠谁来救拔我们的苦难呢?唯一的方法,就是依靠三宝!除了依靠三宝,此外是没有第二个能救度我们的苦难的。试看历史上那么多宗教,那么多哲学,真正能自己脱离苦难的,只有一个人—就是二千五百多年前印度的释迦牟尼佛。佛洞悉宇宙真理,所以他自己真正地解脱了一切苦难,并且断绝了苦难之因,这是佛宝。佛陀把自己脱离苦难的方法,详细地说教给我们,这是法宝。依照佛陀所说之法,如法修行而得证验的,这就是僧宝。我们只有依靠这三个救命之宝,才能获得救度。所以说,我们若要解决苦难的话,若要对苦难所生恐怖之心,彻底解除的话,唯一的道路,就是皈依三宝——皈依佛,皈依法,皈依僧。这三个宝,缺一不可,而实际上三者是联系成一体的。
  Is it enough to merely arouse fear? Not enough. After we have aroused feeling of terror, we should go further to solve the terror. Who can we rely on to solve our suffering? The only way is to rely on the three jewels. No one else can free us from suffering except relying on the three jewels. So many religions or philosophy have appeared in history, but the only one who can liberate self from suffering is the venerable Buddha Sakyamuni, who lived two thousand and five hundred years ago. Buddha knows the universal truth thoroughly, so he can liberate himself from all suffering and eradicate the root of suffering. This is the Buddha jewel. Buddha kindly construes to us in detail his way of liberating himself from suffering. This is the teaching jewel. The community jewel has the defining characteristic of obtaining verification through correct practice according to Buddha’s instruction. Only by relying on these three jewels, can we be liberated. So if we want to eradicate our afflictions and suffering, if we want to liberate ourselves from the terror towards them, the only way is to go for refuge to three jewels---go for refuge to Buddha, go for refuge to teaching, go for refuge to the community. These three jewels are in fact integrated, and none of them can be neglected.


  总的归纳起来,我们要生起皈依的心,就是要有这两个要素:一个是对恶道、对轮回之苦生起恐怖之心;第二个呢?如何解决这个恐怖,我们要求救于谁才能得救呢?唯一的是求三宝——依靠三宝。这二个心有了,才算是皈依之心有了。
  In short, the causes of our taking refuge are twofold: fear of the Evil Destinies and the cyclic existence; and the second? To solve this fear, to whom should we take refuge with? Only with the three jewels, and rely on them. Only when we are convinced of these two causes, can we have the real intention of taking refuge.


  皈依的缘呢,在三皈仪式上都写明白了,并且也预先讲过的。先是迎请十方三宝降临为作证明,二忏悔自己过现业障,去除障碍。又皈依所要说的羯磨词,乃至最后回向,依此认真、明白地做了,就能得到皈依。此外在皈依前,僧众为你们念的心经及回遮偈,也是驱除皈依中的魔障使皈依能顺缘得到的一个缘起。
  How about the condition of taking refuge? It has been written in the ritual and we have talked before. Firstly, we respectfully offer up a request to the three jewels in the ten directions to witness. Secondly we repent on our great karmic obstructions of the present and past to get rid of them. Thirdly we chant the Karma words for taking refuge and finally we transfer all the merit to all. If you follow the session devotedly and clearly, then you can get the refuge. Before that, the community will chant the Heart Sutra and the verse of dispelling obstacles, to dispel the obstruction in the ritual and therefore create a favorable condition for you to get refuge.


  皈依三宝,皈依体得到之后,就是入了佛的门,为佛弟子了。那些以前在佛前面发了誓愿护持佛弟子的护法菩萨也就在你身边护持你了。但是,假使自己皈依的心没有发起来,尽管你参加了极隆重的皈依仪式,皈依体是没有的。表面上是皈依了,实际上佛教的门并没有进去,在佛教里边也没有你这个人,仍是个门外汉,当然护法菩萨也就不管你了,因为他们是专门护持佛教、护持依佛修行的佛教徒的,对门外汉,是没有责任来保护的。
  Once you take refuge and attain the essence of refuge, you enter the door of Buddhism and become a follower of the Buddha. The bodhisattvas who have taken vows before the Buddha to protect Buddhist will protect you. However, if you don’t resolve to take refuge, even if you took part in the grand ritual, you don’t actually get the essence of refuge. You take refuge exteriorly, but you don’t even enter the door of Buddhism, you are still outside. Of course, the protector bodhisattvas will not protect you, because they are only responsible for protecting true followers, who practice properly according to the Buddha’s teachings. They don’t have the responsibility to protect outsiders.


  所以,我们自己一定要检查,不论过去皈依了的,或者现在要皈依的,这个皈依的心生起没有?(当然已皈依过的,还要检查羯磨文对了没有等等)没有生起,皈依体是得不到的。今天大家要皈依了,这个事情一定要跟你们讲清楚。这个皈依的心非常重要,而且一定要你们自己生起来的,其他的缘呢,我们可以为你们代办或帮助,发心非要自己不可。
  So we must examine if we have truly resolved to take refuge, whether you have taken refuge or you are going to take refuge. If you have, you must compare your intention with the Karma verse of taking refuge. If not, you can’t get the essence of refuge. Today you are going to take refuge, so I must clarify all these to you. The intention to taking refuge is very important and you must cherish it by yourself. As for other condition, we can help or do for you, but you must resolve by yourself.


  世界上有各种宗教,种类很多,包括气功师(鬼神教),信仰它们的,有没有用处呢?信仰它们之后,也可以除去世间上某些苦难。譬如贫困啦,或病难啦,鬼扰啦等等,在一定范围内,也能解除,因为他们也在过去世培了些福,修了一些禅定,在现世有一定的威势,或一定的神通(气功师一般是鬼神报得通,非禅定修得之通),可以做一些小小救苦的事情。但是他们不懂业果,不知忏悔去消除业障,根子没有除,所以他们所做的,只能是挖肉补疮,这边问题好象解决了,但不久又翻了,或那边又出新的毛病了,因为业力仍存在着嘛。而且他们的教主,本身就没有解脱生死轮回之苦,甚至恶道之苦,也是避免不了的,所以如果我们依靠他们,是解决不了真正苦难的问题的。只有皈依三宝,才能解脱世间一切苦难。从这点来说,我们能够皈依三宝,实在应该感到是最大的幸运。
  There are many kinds of religions in the world, including the Qigong. Is there any benefit to believe in them? To believe in them, you may eradicate some afflictions in life, such as poverty, sickness, or nonhuman hindrances. They can eradicate some afflictions to a certain degree, because they have accumulated some merit and practiced some meditation in their past lives, and thus have some power or supernatural abilities (the supernatural abilities gained by Qigong practitioners’ are the supernatural abilities of retribution from spiritual ghost, not by practicing meditation.) They can solve a little affliction, but they don't understand karma, nor know how to repent to eradicate bad karmaand obstruction, and thus cannot exterminate the root of affliction. What they are doing is like cutting your meat to cure your sore. It seems that you have solved one problem, but the same problem appears again soon, or a new problem arises, because the power of karma still exists. Even their hierarchs cannot liberate themselves from the sufferings of the cyclic existence, or even protect themselves from the Three Evil Destinies. So if we rely on them, we cannot really solve the afflictions. Only by taking refuge to the three jewels can we be liberated from all the sufferings. From this point of view, it is our greatest blessings to take refuge with the three jewels.


  三、皈依体之保护—基本学处
  To Protect the Essence of Refuge— the Basic Concepts


  我们皈依三宝之后,对其他的宗教的教主或神职人员,能不能恭敬他们呢?他们也是劝人为善的么。西藏一位大德,帕邦喀仁波卿曾说:对于天神,或外道教主等等,莫说去皈依,依靠他,就是以崇敬的心态,对他们起了恭敬心,合个掌,皈依体就会失掉的。所以说我们皈依三宝之后,一定要注意,对一切天神,什么神庙、教堂等等,决不能向他们五体投地地礼拜,或求什么愿的,乃至起个恭敬向往仰慕之心也不行。否则,就会失掉皈依体,也就不成为一个佛弟子了。本来很不容易才能得到的皈依体,却这样很轻易地就失去了,岂不太可惜!所以说,一定要注意。
  After we have taken refuge to the three jewels, can we respect other Patriarchs and priests of other religions? They also teach us to do good things. A guru of Tibet said: for the gods or hierarchs of outsiders, if we arouse intention of respect, put our hands together respectfully toward them, we will lose our essence of refuge, let alone take refuge with them or rely on them. So after we have taken refuge with the three jewels, we must be careful that we definitely cannot bow down to gods, shrine or church etc. or make wish to them, nor can we merely haveadmiration. Otherwise, we will lose our essence of refuge and cannot be a Buddhist. The essence of refuge, is lost however hard to gain it. What a pity! So we must pay attention to this.


  那么对这些神、主和神职人员,我们对他们的关系该如何呢?只能是朋友与朋友之间,互相帮忙,互相尊重的关系,不能对他有崇高向往仰慕恭敬的心。假如说,到医院里去看病,那个医生是信耶稣教的,有的人就问了,能不能请他看病呢?这个问题不大,你是付了钱的,请他看病,他是依医学知识给你治病打针、开方吃药等等,这是朋友之间的关系,大家礼尚往来,朋友之间的打交道,没有关系的。但不能有对他们所信的教,有依靠求救的心。对练气功的医生亦同样。但你如果对气功师医生,于他的气功神通起了信仰,请他以气功替你治病,如果对信仰耶稣教的医生,相信他的教义教主了,请他给你做什么祷告了,以这种方式替你治病,不行了,那皈依体就会破坏了!这个问题,也是要注意的。
  To these gods, lord and priests, what should our attitude be towards them? It should be similar to the relationships between friends; we can respect and help each other, but we cannot admire them. For example, if you go to the hospital and the doctor is a Christian, and you may wonder whether you can let him cure you. This is a small problem. You pay him for curing, and he writes prescription or gives you an injection according to medical science. This is like the relationship between friends. You can communicate with them with courtesy, and there is no problem. But you cannot intend to rely on the belief they believe in. It is the same to the Qigong doctor. If you believe in his Qigong and supernatural ability, and ask him to cure you through Qigong; or you believe in your Christian doctor and believe in his doctrine or god, and thus ask him to pray for you for your recovery, then your essence of refuge is destroyed. You must be aware of this.


  此外,就是在皈依之后,还有许多事情必须要注意的。首先是对三宝的功德,要好好地去观察,如佛陀的身、口、意的功德,佛陀度生事业的功德,还有法宝僧宝的功德,当然这有很多,现在一下是讲不完的。一般皈依之后,就要
亲近具德师,听闻正法,如理作意,法随法行,慢慢地听闻,积累对三宝的功德的认识,经思维后产生定解,那么对三宝的真实信心,和恭敬心就会更有力的生起来,然后在身、语行动就会很自然地表现出来。
  Furthermore, we need to pay attention to several things after taking refuge. Firstly, we must observe the merit and virtue of the three jewels such as the merit and virtue of the Buddha’s body, speech, mind and Buddha’s activities for relief of all beings, as well as the good qualities of the teaching and the community. There are too many merit and virtue to interpret now. Generally, once you have gone for refuge, you should rely on excellent teachers, listen to the sublime teachings, pay your attention properly on them and cultivate a practice that conforms to the teachings. Gradually, with the accumulation of the understanding towards the merit and virtue of the three jewels and contemplation on them, we will be convinced of the three jewels and arouse the true faith and intention of respect. These will be showed in our bodily actions and speech subsequently.


  皈依有三种:对三恶道的苦难感到恐怖,而求靠三宝来解除的,这样子的皈依,是下士道士夫的皈依。对整个生死轮回的苦痛,生起恐怖心,皈求三宝来解除轮回之苦的,是中士道士夫的皈依。对整个有情在轮回中受苦,心生不忍,感到恐怖,而皈投三宝,希望他们都能解脱轮回,得成佛的安乐的,是上士道士夫的皈依。不论是下士道、中士道、上士道,只要发了恐怖心,而希求三宝是唯一能救脱苦难的,都能得到如法的皈依。
  There are three kinds of taking refuge. The first is to take refuge with the three jewels to get one out of fear towards the Evil Destinies. Such refuge is taken by the  person of small capacity. Because of fear towards all the cyclic existenceof birth and death, one goes for refuge to the three jewels to liberate one self from the transmigration. Such refuge is taken by the person of medium capacity. . Because of the fear and compassion towards all sentient being in transmigration, one goes for refuge to the three jewels to liberate all sentient beings from cyclic existenceto buddhahood. Such refuge is taken by the person of great capacity. Regardless of person of small, medium or great capacity, if they arouse fear and thus go to the three jewels as their sole refuge, they can all get the right refuge.


  再者,从因果两面来说,皈依又可分为两种:一种是因的皈依,一种是果的皈依,而重要的是果上的皈依。为了要解脱自他,脱离生死轮回或恶道之苦,求三宝救度我们,这是因的皈依。为了要解脱自他,出离生死轮回或恶道之苦,而发心赶快使自己证到三宝的果位,这样的皈依,叫果的皈依。我们的要求是通过因的皈依,而达到果的皈依。果的皈依使自己证到三宝的功德,能够广度一切苦难有情,此则与发菩提心极为相似了。正确的修皈依,先应思维皈依因,思维自他轮回三有包括恶趣之苦,及确实知道三宝具有救护一切有情出离一切险恶苦难的能力。皈依之究竟意趣,是为使自己生起能断除自他一切有情烦恼习气之证德,从而解脱自他一切有情之苦报。认识'佛'是引导我们修行的导师,'法'是正使我们脱离苦难的方法(所修之道)。'僧'是帮助我们修道中的良伴。以这样的猛力信心而修皈依。
  Moreover, in the view of cause and effect, there are two types of refuges. The first is refuge of cause, and the second is the refuge of effect. The latter is more important. To liberate oneself and others from the Evil Destinies or the Cyclic existence, one pray to the Three Jewels for liberation. Such refuge is called refuge of cause. To liberate oneself and others from the Evil Destinies or cyclic existence, one resolves to attain the buddhahood as soon as possible. Such refuge is called refuge of effect. We should get the refuge of effect by means of refuge of cause. Refuge of effect enables us to attain the merit of the three jewels and to liberate all the poor sentient beings. Such intention is similar to Bodhicitta. Taking refuge properly requires us to contemplate the cause of taking refuge, to contemplate the afflictions and sufferings of self and other in the transmigration, and to be fully aware of the capability of the three jewels to protect all sentient beings from the sufferings. The final aim of taking refuge is to enable self to arouse merit to exterminate the habit energies of afflictions and to liberate self and other from sufferings. We should appreciate the Buddha as the one to guide our practice, the teaching as the method to liberate (i.e., the path we need to practise), and the community as those with whom we should associate on our path. We should practice refuge with such solidified conviction.


  还有一点必须要注意的,有些人以前不知道,学过气功外道的,那么,要皈依的话,一定要把以前学过的外道那一套彻底放下,完全断掉,不能再拖泥带水的夹杂在佛法里边,否则的话,是得不到皈依体的。不论头磕得再多,供养的红包再丰,皈依体是无法生起来的。
  Another problem unknown to many before requires our attention. For those who have practised Qigong, they must discard their old method thoroughly before taking refuge. You can not bring them to your present practice. Otherwise, you cannot get or arouse the essence of refuge, no matter how many bows you have made and how much offer you have made.


  还有以前虽没有练过气功外道,皈依三宝之后,有什么因缘,譬如说做生意的并没有发财,或者原有病的病并没有好,他就怀疑皈依三宝到底有没有灵感,疑心一起,遇到了外道,甚至信外道去了,练气功,或者求外道做祷告去了,这样子做,果报是很严重的。《地藏十轮经》里有一段文,“谓若有人,或受三皈,或受五戒,于佛法僧,而起疑心,或皈外道,以为师导,或执种种若少若多吉凶之相,祠祭鬼神……如是名为非根本罪,亦非无间,而生极重大罪恶业,近无间罪。”所以说,皈信了三宝之后,绝对不能再去盲目信从外道修什么外道气功之类的法了。近无间罪,就是说这个罪与无间罪是相近,受的苦报也是和无间地狱差不多的。
  Some people haven’t practiced Qigong before. After taking refuge, under some condition, for example, when his business is not running well, or he hasn’t recovered from his illness, he will doubt the effect of the Three Jewels. With such doubt, he will turn to the outsiders or even believe in other religions, practice Qigong or pray to outerreligions. The effect of these activities is very severe. According to the Ten Cakras of Ksitigarbha, Mahayana Great Collection Sutra, if you have taken the refuge or the five percepts, then you doubt the Three Jewels or regard outsiders as your teacher, or you pray to the gods or ghosts for superstitious signs…such activities are called not cardinal sins, not heinous crimes, great nonvirtuous karma is aroused, which is similar to heinous crimes. So after taking refuge to the Three Jewels, we cannot believe in outer religions or Qigong. Similar to heinous crimes, means this sin is similar to, and the subsequent suffering is similar to that in the Avichi hell.


  有的人信了三宝,总希望皈依之后立即见效,譬如说他身有病苦,皈依三宝之后,总希望病就很快地消除了。但是实际上皈依三宝,就要明白法宝里的业果缘起,病从何来,大多是过去杀业,伤害众生,不敬三宝,毁谤三宝,不孝父母等等原因而来。皈依三宝之后,得到了加持力,已使你病减轻,依靠法宝,明白善恶业果,断除杀业等害病之源,佛菩萨又慈悲告诉我们很多忏悔方法,依之而行,精勤不撤,必能见效。
  Some people believe in three jewels and hope to see immediate result after taking refuge. For example, he may be ill and wish that he can be recovered soon after taking refuge. In fact, if you take refuge in three jewels, you should understand the dependent arising of karma and effect in the Teaching Jewel. Where does the illness come from? Most are because of the karma of killing in the past lives, hurting others, disrespecting three jewels, dispraising three jewels or being unfilial and so on. After taking refuge to three jewels, the bliss you get has eased your illness. By relying on the Teaching Jewel and understanding the virtuous and nonvirtuous karma, you can eliminate the sources of illness such as killing karma. The Buddha and bodhisattvas also teach us the way to confess and purifywith compassion. By practicing the way of purification devotedly, we can view the effect.


  皈依三宝,核心是法宝,首先是要明业果,业果是客观的规律,掌握了业果,就知道苦果是由烦恼造恶业而来,乐果是由善心造福而来,无漏解脱果,是从修无漏道得离系果而来。这样你思想行动就有了标准,自行取舍,善的,无漏的要取;恶的要舍,是非常理智,合乎科学的,不是盲目迷信,求鬼拜神,希求奇迹,照这样去做,是解决不了问题的。
  The core of relying on three jewels is relying on the Teaching Jewels. First of all, we should understand the karmaand effect. Karma and effect is an objective regulation. Once we master the karma and effect, we will know that the suffering comes from the nonvirtuous action which is aroused by affliction, while the happiness comes frommerit accumulation by virtuous mind.  Uncontaminated  liberation result comes from the obtainment of binding freeing effect through practising uncontaminated  path. So now you have criteria to judge what thought and behavior should be adopted and what should be avoided. Adopt the virtuous and the uncontaminated, avoid the nonvirtuous. This is with reason and accords with science. This is not superstition. Believe in and pray to gods or ghosts for miracle cannot solve any problem.


  四、具足皈依之缘—证受皈依
  Sufficient condition to take refuge— to witness taking refuge


  前面我们已经详细讲了皈依之因,略讲了皈依之缘,因缘和合就产生皈依体。这里我们再把皈依的缘补充一下。
  Just now we talk about the cause to take refuge in detail and the condition to take refuge in brief. The essence ofrefuge is generated by combination of cause and condition. Now we say more about the condition.


  前面说缘,我们代你们准备好了,首先是如法的坛场,如法的皈依师,合格的皈依师是要清净持戒的比丘,戒腊高精通律藏或三藏的更好。还有一些,请你们把皈依仪式拿出来看,在皈依之前,要迎请十方的三宝,临降到现前这坛场里来,证明你们受皈依,因为皈依三宝,不只是皈依某个地方,或某个世界的三宝,而是皈依尽虚空界十方所有的佛法僧三宝,都是我们的师父,所以在皈依的时候,要迎请他们来此作证明。有人怀疑,我们这个殿,仅这么大,十方的三宝都来,哪能容纳得下呢?这点请放心,地方大小是凡夫分别心而有的,就理上来说‘一多大小平’,芥子可纳须弥,坐微尘里能转大法轮,理事无碍,这是不思议境界,不必多疑了。
  Just now we talked about condition. We have prepared for you. Firstly a proper venue (mandala), proper refuge master, qualified refuge master means bhiksu who observes precepts purely. It is better that he has been a bhiksu for many years or he masters vinaya or even tripitaka well. Please refer to the instruction of the ritual. Before taking refuge, we need to greet the three jewels in ten directions to this present mandala to witness your taking refuge. Because we take refuge not only to the three jewels in a certain place or a certain world, but to all the three jewels in the ten directions, who pervade the Dharma Realms to the ends of empty space. We should take refuge to them all. So when we take the refuge, we greet them to witness. You may wonder that how can our hall accommodate three jewels in ten directions? Don’t worry. Big or small is from the discrepant heart of ordinary people. If one mind of enlightenment is perfectly aroused, big or small obstructions will be removed; and a mustard seed can contain the whole Mountain Sumeru; or sitting one a fine dust but can turn the peerless wheel. The Absolute and phenomena are not mutually exclusive. This is an inconceivable state and we don’t need to doubt.


  迎请降临之后,我们要在十方三宝面前忏悔。无始以来,我们造了很多的罪,起过很多的烦恼,所以我们的身、心都是脏的。身外的脏,可以用水洗干净,起烦恼,造恶业的脏,这不能用水洗净的。过去印度有一种外道,认为到恒河里去洗身,河水能把自己罪业洗干净,这是一种愚昧迷信的想法,真正要把罪业除掉,必须依佛教的正法来如法的忏除。什么叫忏悔?过去造的罪,认识到是不好,也知道将来要入恶趣受苦的,痛切追悔认错,以后发心誓不再犯,这个心,就叫忏悔的心,有了忏悔的心,求佛菩萨慈悲加持,把自己罪障洗涤干净,这是可能的。如果忏悔心没有,不知罪、不知堕,也不防护未来不犯,那这罪是洗不干净的,后来只有自己受苦。现在我们要受皈依,而我们的身、心是那么的脏,成为障碍,这皈依体就很难生起,即使生起也是成为变质,不好的了。所以说,在我们皈依之前,一定要把自己的身心洗涤干净,怎么洗呢?不是用一般的水,或恒河水,而是用忏悔的水洗。要忏悔罪障,对过去做的坏事恶业,自己认识错误,以后绝不再犯。在佛菩萨、三宝面前,至诚三次忏悔,求三宝加持我们,把身上的,心里的罪障洗个干干净净,然后皈依体就能够如法地生起来。打个譬喻,假使烧了最好的饭菜,请你用膳,但碗不洗,舀过大粪的,那么再好的饭菜,吃起来都是臭的;如果这碗是舀过砒霜毒药的,不洗净消毒,则那怕盛的是甘露妙膳,也会把人毒死。所以在正式皈依之前,一定要先忏悔。
  After invocation, we should confess sin before the three jewels in ten directions. From timeless origin, we have done a lot of sins and had many afflictions. Thus our body and mind are all dirty. The dirty outside body can be cleaned by water, while the dirty of sins and afflictions cannot be washed by water. There used to be outsiders in India, they believed once they bath in the Ganges River, the river water can clean all their sins. It is foolish and superstitious. To clear all the sins, we must confess the sins according to the teaching. What is confessing? We realize that the sins we have made are nonvirtuous and they will lead us to sufferings in the miserable realms. We must confess sins sincerely and discontinue committing them in the future. This is called confessing. It is possible to clear all our sins with such mind and the compassionate bless from Buddha and Bodhisattva. If we don’t have such mind and are unaware of the sins and the subsequent suffering, nor we discontinue committing, it is impossible to clear the sins and we will suffer in the future. So now we take the refuge, but our body and mind are dirty obstruction for us to get essence of refuge. Even we can get, it will turn bad. So before we take refuge, we must clear our body and mind. How to clear? Neither by using normal water nor using Ganges water. We use the confessing water. We confess our sins and recognize our sins and evil actions we have done, and promise not to commit them again. In front of Buddha, Bodhisattva and three jewels, we confess our sins for three times sincerely, and pray for three jewels’ blessing to clear all our sins in our body and mind and prepare us for the essence of the refuge. For example, even if you cook the best meal, but you put them in a dirty bowl which has been used to scoop excrement before, then no matter how delicious the meal is, it will definitely taste smelly. If the bowl has been used to scoop poison, if you don’t wash it and sterilize it, even if you fill this bowl with sweet dew, it will be noxious and deadly to you. So before taking refuge, you must confess sins.


  正受皈依,要三白羯磨,羯磨词就是“尽形寿皈依佛,尽形寿皈依法,尽形寿皈依僧”。说三遍,叫三白羯磨。在白羯磨词时,皈依师白(说)的时候,耳朵一定要听清楚,所以皈依不能写个信就算皈依,一定要人现前,话要听清楚,它的意思要懂,想清楚。而且自己说时,嘴里一定要说清楚。有的人嘴巴动了一下就算说了,没声音,或虽出声而含含糊糊,轻轻地不清楚,都不能得皈依体的。一定要自己嘴很清楚,很有力地说了,说三遍,皈依体就生起了。这要注意、很重要。
  Taking the refuge requires us to recite the Karma verse three times. The Karma verse is “I take refuge with the Buddha until the exhaustion of my life, I take refuge with the Dharma (teaching) until the exhaustion of my life, I take refuge with the Sangha (community) until the exhaustion of my life.” Recite for three times, this is called recite the Karma verse for three times. When doing this, when the refuge master says, you must listen to his words clearly. You cannot take refuge merely by writing a letter. You must be present, hear the words clearly and understand them. When you say the words by self, you must say through mouth clearly. Some people only move the lips a little without making sound or just mumble the words softly and unclearly. They cannot get the essence of refuge. You must say the words clearly and loudly for three times to get the essence of refuge. This is very important.


  五、行持皈依学处——别学共学
  Observe the precepts of refuge—special precepts and general precepts


  皈依之后,要好好保护皈依体。皈依体好不容易才生起来,但破坏却是很容易。所以下面的戒条千万要注意:皈依佛之后,宁可牺牲生命,也不要去皈依天魔外道。天魔外道的神庙一求一拜,皈依体就破了,这很严重。受了皈依的人,死掉之后,下一辈子决定生天人;但皈依体破了,信了邪神,命终之后就下恶道去受苦了,何时能出来,说不清的时候。这样一比较,情愿把生命牺牲掉,也不要去皈依天魔外道。很多人皈依之后又去相信外道,前面说过,不但皈依体破了,而且要下近无间地狱受苦的。
  After taking refuge, you must protect your essence of refuge. The essence is not easy to get yet very easy to lose. So you must pay attention to the following precepts: after taking the refuge to Buddha, do not go for refuge to the heavenly demons and externalists, even if it costs you your life. Once you bow or pray to the heavenly demons and externalists’ shrine, your essence is destroyed. This is severe. After taking refuge, you will reborn as man or heavenafter death. But if your essence of refuge is destroyed and you believe in evil spirit, you will suffer in miserable realms after death and it can’t tell when you can be liberated from the misery. So after comparing them, you would rather die than take refuge to heavenly demons and externalists. Many people believe in heretic after taking refuge, and thus their essence of refuge is destroyed and they will suffer in the Avichi hell.


  皈依法之后,宁可牺牲生命,也不要相信外道的书、气功师的书等等。更不要去练。
  皈依僧之后,宁可牺牲生命,也不要听信外道人的话,不要上他们的当。
  皈依之后,一定不能说自己不信佛,不信三宝的话,不管是跟小孩子开玩笑,或有人用刀逼你说,都不能说,否则皈依体同样也破坏了。
  After taking refuge with the Dharma, do not believe in non-Buddhist teachings or Qigong Practitioners’ instruction, nor can you practice them, even if it costs you your life.
  After taking refuge to the Sangha, do not believe in non-Buddhist’s or be cheated by them, even if it costs you your life.
  After taking refuge, you definitely cannot say the words that you don’t believe in Buddha or you don’t believe in three jewels. No matter if you just mouth the words in jest or you are threatened by someone with a knife, you cannot say that, or your essence of refuge will be destroyed.


  皈依三宝之后该怎么做,这是讲行持了。有两种:一、别学,二、共学。
  先讲别学:一、皈依佛,永不皈依天神外道,二、皈依法,不恼害一切众生,三、皈依僧,不与外道共住。
  皈依三宝前面说过,整个的一切苦难,只有三宝才能救,而你现在又去求天神外道了,那不是跟自己皈依三宝时所发的愿不一样了?当然皈依体就破了。
  What should we do after taking refuge? There are two kinds of precepts. The first is called special precepts and the second is called the general precepts.
  The special precepts include three points. First, taking refuge to the Buddha, never go to other gods for refuge; second, taking refuge to the teaching, abandon harm and malice toward living beings; third, taking refuge to the community, do not live with non-Buddhist.
  We have talked about taking refuge with the three jewels before. Only the three jewels can save us from all the sufferings. Now you turn to other gods or non-Buddhist? This is disobedient to your vow of taking refuge, so your essence of refuge is destroyed.


  皈依法,法是什么?是度脱一切众生的,以大悲为体的,我们皈依法之后,就要发心度众生,纵即现在没有能力,还度不了,怎能反去恼害,甚至杀害呢?当然是不行的。
  Take refuge with the Dharma. What is teaching? It is for the liberation of all sentient beings, and its essence is compassion. After we take the refuge, we should arouse our intention to liberate all sentient beings. Even if we don’t have the capability to liberate them, how can we hurt or even kill them? Of course we cannot do so.


  皈依僧,就不能与外道共住。尤其是那些不信三宝、毁谤三宝的那些外道,不能跟他们太亲密,一起住。有人就提出来了,他的父母是信外道的,怎么办呢?总不能跟自己父母分家吧,何况有些人还是靠父母生活的,那么就在信仰上划个界线,不要和合就是了。不过,可以劝父母信佛嘛,如果劝信三宝了,那真是大孝,大报恩了。实际上,跟外道共住,确是有危险性的。
  Take refuge with the Sangha, then we cannot live with non-Buddhist. Especially, don’t live with or be too close with those who do not believe in three jewels and dispraise three jewels. Someone may say if his parents are non-Buddhist, then what should he do? You cannot depart from your parents. Moreover, some may still depend on their parents economically. Then you distinguish your belief from theirs and don’t compromise in belief. However, you can persuade your parents to believe in three jewels. Then that is greatest way to repay their kindness. Actually, it is dangerous to live with non-Buddhist.


  这里产生了个问题,假使一条牛啦,马啦,打了它之后,是否失皈依了?或者开宗教会议,五大宗教徒都有,在开会的时候,在同一宾馆里住,不是也共住了吗?是不是失皈依呢?这些问题,印度和藏地有多种说法,或说六条,或说九条,犯了要失皈依,这六条也好,九条也好,都包的有这三项。
  One problem arises. Then do you lose your essence of refuge after whipping an ox or a horse? Or when you attend meetings with disciples of all five main religions, when you attend the meeting or live in the same hotel, you are actually living with them, and then do you lose the essence of refuge? Indian and Tibet Buddhism have many explanations for these problems. There are six or nine precepts, if you contravene, then you forsake your refuge. No matter six or nine, they all include the three.


  祖师的抉择,说有两条是决定不能犯的,其它的呢,犯了之后呢,只是与皈依学处有违犯,不是失去皈依的因,不是当下失皈依。哪两条是不能犯的呢?
  Venerable guru Tsong-kha-pa explained that you definitely cannot contravene two precepts. If you contravene others, you only contravene the refuge learning, and it is not the causes of forsaking refuge. You do not forsake your refuge immediately. Then what are the two precepts you cannot contravene?


  一、自己把佛法僧舍掉了,不皈依了,不管是什么原因,开玩笑,乃至命难,都不能说,一说舍,就失皈依。
  二、虽没有说舍皈依,但认为有外道师、或外道的经书,很了不起,与佛、佛经相等,也失皈依。因初皈依时,认为只有三宝是最高无等的。
  First, if you forsake the three jewels, then no matter in what situation, in jest or if it costs you your life, you cannot say forsake the three jewels. If you say so, you forsake the refuge.
  Second, if you don’t say that you forsake the refuge, but you think that the non-Buddhism teachers or teachings are as superior as Buddha and teachings, then you forsake the refuge. Because when you take the refuge, you are fully convinced that three jewels are superior and unsurpassed.


  前面别学,是在三宝面前,分别应如何作。如皈依佛,应止哪些不能作,皈依法,哪些事不应作,皈依僧,哪些事不应作等。共学则三宝一体的看,在总的三宝面前该怎么作。共学有六:
  一、常念三宝殊胜功德。《论》里广大地详论。佛的功德里边,分身功德,语功德,意功德,及佛所作事业的功德。法的功德,僧的功德,多多思惟,能发强大净心。
  二、常念三宝大恩,勤修供养。我们皈依三宝之后,得到三宝大力加持。现前的人身也是过去世皈依三宝,知道发愿求增上生,更加持戒,这些功德具备,才能感到这个暇满的人身,可以听学佛法。三宝的恩,千万不要忘掉,要报三宝的恩。
  The special precepts teach us what to do to the three jewels respectively. For example, what are proscriptive if you take refuge to Buddha, what are proscriptive if you take refuge to the teachings, and what are proscriptive if you take refuge to the community? The general precepts take the three jewels as a whole, and teach us what to do before the three jewels. There are six general precepts:
  First, reflect on the merit and virtue of the three jewels. The details are in the Great Treatise on the Stages of the Path to Enlightenment. The merit and virtue of the Buddha include the merit and virtue of the Buddha’s body, the merit and virtue of the Buddha’s speech, the merit and virtue of the Buddha’s mind and the merit and virtue of the Buddha’s enlightened activities. We should reflect on  the merit and virtue of the Dharma and Sangah as well, again and again, to arouse our strong and pure mind.
  Second, by reflecting on  the great kindness of the three jewels, strive to worship and offer them constantly. We take the refuge and will get the great blessings from the three jewels. Our human body is also gained by our taking refuge to the three jewels, vowing for superior life and following the ethical discipline in the past lives. Our human body of leisure and opportunity is gained by such a way and now prepares us to study the Buddha’s teachings. We cannot forget but should repay the great kindness of the three jewels.


  “凡诸受用,先当以事、以意恭敬供养”,凡是自己受用的,不管是吃的、用的,穿的等等,都应当以事一一实物供在佛像前,以意一一以恭敬报恩的心奉上供养,或家里没设佛堂,以心观想而供。初皈依的,你们皈依三宝之后,吃饭之前,先把饭菜筷匙放好,合掌,恭恭敬敬地念“嗡、阿、吽”三次。衣服也是,新的衣服未穿之前,先供在佛前供桌上,或者捧在手上,念“嗡、阿、吽”三次。用的东西,不管是温水瓶也好,其他新的家具、用品,没用之前,先供养三宝,念“嗡阿吽”三遍。
  All your provisions, you should offer respectfully with the resource and mind. All your provision, no matter it is your food, your articles for use, your clothes and alike, you should put the provision in front of the statue of Buddha, and offer with your sincere mind respectfully and gratefully. If you don’t have the Buddha hall at home, you can vision in your mind. If you just take refuge, after taking refuge, you place the food and the cutlery, put your hand together, and then chant the mantra ‘Om Ah Hung’ respectfully for three times. Similarly, you put the new clothes on the table in front of the statue of Buddha before your wearing, or you hold them on hand, and then chant the mantra ‘Om Ah Hung’ for three times. Your article for use, no matter it is a thermos or furniture and alike, before using, you offer it to the three jewels, chanting the mantra ‘Om Ah Hung’ for three times.


  这是最简单的供养法,但功效极大。“吽”字的力量,可以把这供品中不干净的完全去掉,化成最干净的。“阿”字的功德,把这世间不殊胜的供品转成最殊胜的色香味触。然后“嗡”字的功德,把这有限的供品,转化成无量无边的普贤功德海云,遍满虚空的那么多。
  三、常念悲心,为使一切众生离苦得乐,随分随力,使其他有情也能受皈依。
  This is the simplest way to offer, but the effect is great. The power of ‘Hung’ can clear all the dirty from the offer and make the offer most clean. The merit of ‘Ah’ can change the un-superior offer to the most superior offer with best form, smell, taste and feeling. Then the merit of ‘Om’ can make the limited offer to the unlimited cloud of oceans of Noble Excellent Merit, which is as much as the emptiness.
  Third, cultivate your compassion. To liberate all sentient beings from suffering to happiness, use your available means to caringly establish other living beings in the practice of taking refuge.


  四、凡有兴作,或有所求,皆先呈白现前三宝。要作什么事情,或者有什么求愿,先要呈前现前三宝,一般指依止师罗,是否可以这样做。总之,一切依三宝的教导去做,不要依不顺三宝的世俗,或邪道的方式去做。“除世常事”者,一般经常做的事情就不必要了,譬如说:“我上班去了”,“我吃饭了”,就不必呈白师父了。
  Fourth, whatever activity you engage in, and whatever your purpose, firstly you need make offerings and supplications to the three jewels. Whatever activity you engage in, and what ever your purpose, rely on and make offering to the three jewels, usually to your dependence master for their instruction. All in all, do according to the teaching of the three jewels. Do not forsake the three jewels’ instruction and follow other worldly or other religion ways. Except for the routine work, you don’t need to say the normal work to your master, such as “I go to work” or “I eat”.


  五、了知三宝殊胜利益,晨夕各作三次皈依。皈依三宝能净罪障,《集学论》云:“若有皈依佛,彼不往恶趣,舍弃人身已,彼当得天身。”皈依法、僧,亦同样说。能集广大福,人与非人不能作难,随欲作何种如法事业,先供养皈依三宝,祈求则易成就,乃至究竟能成佛,有如是等多种利益,故晨夕各作三次皈依。没有规定早晚课,就用皈依,再加四宏誓愿,晨夕各三次,这是最简单的早晚课了。
  Fifth, after you have understood the benefits, go for refuge three times in the day and three times at night. Taking refuge can reduce and eliminate previously accumulated karmic obstructions. The Compendium of Training says: “Those who go for refuge to the Buddha do not go to the Evil Destinies. After giving up human form, they assume the bodies of god.” The same teaching applies to taking refuge with the Dharma and Sangha. You will accumulate vast merit. You will not be thwarted by human or nonhuman hindrances. Before undertaking an activity according to the teaching, you make offerings to the three jewels, go for refuge and then pray to succeed. You will easily accomplish it and further attain Buddhahood in the end. So you should go for refuge three times in the day and three times at night. If you don’t have regular practices at dawn and at dusk, then you recite the three refuge and the four vast vows, three times at dawn and three times at dusk. This is the simplest practices.


  六、守护三宝,如人爱命,下至戏笑,乃至命难因缘,亦不舍离三宝。前面已讲过,我们要保护好皈依体,比自己生命还要重要的看待。一天到晚,要把皈依三宝的念头记住,不要忘失,更不能舍掉。对佛弟子来说,三宝是最重要的,身外财产,到命终时,一分也带不走,亲戚朋友,一个也带不走,连自己的身体也没法带走。只有三宝的功德可以牢牢跟著你,不管你到哪里,总是跟你不舍离的。这是对我们切身利益的事情。一定要很慎重的对待。
  Sixth, uphold the three jewels like one’s own life, never give them up in jokes or death. As aforementioned,  we must protect the essence of refuge and treasure it as more important than our life. Round the clock, we should memorize the refuge with  three jewels. Don’t forget or give up. To a Buddhist, three jewels are most important. Neither the properties nor the relatives or friends can be carried at death Only the merit and virtue of three jewels follow you wherever you are. It’s critically important and it needs our full attention.


  佛是皈依大师,僧是皈依正行助伴,正皈依的核心是法宝。能依法宝,才能解脱怖畏苦难。故初修业人,应当善巧善不善业及其果的差别,如理取舍而修正行,能明白业果。《论》说:“若于业果,或决定相,或无欺罔,获定解者,是为一切内佛弟子所有正见,赞为一切白法根本。”皈依三宝之后,接著应做的,就是明白善恶业果了。希望大家于此努力。
  The Buddha is the Master, The Sangha is the company for proper conducts, and the core of proper refuge is the jewel of Dharma. Dharma can liberate you from sufferings and difficulties. So beginners should understand the subltedifferences of good and evil karmas and the retribution, properly adopt do’es and donot’es properly to cultivate and understand the karma and retribution. The Great Treatise on the Stages of the Path to Enlightenment says: “attaining certain knowledge of the definiteness, or nondeceptiveness, of karma and its effects is called the correct viewpoint for all Buddhists and is praised as the foundation of all virtues.” After taking refuge, the next step is to know the good and evil karmas and the retribution. I hope you can make effortsin this.


  [1] “Three miserable realms” means “three evil paths, i.e. hell, ghost and animal”.
  [2] “Arising of condition” , another translation is “dependent arising”
  (讲寺居士翻译 )