关于 “皈依” 的汇集法教

皈依 —— 进入佛教之门

皈依是非常重要的基础，是一切佛法的根本。皈依是佛教徒的完整之路，它涵盖了小乘、大乘和金刚乘中最高教法的大圆满和大手印。

皈依 —— 佛教的根基

皈依不仅是佛教必不可少的基石； 同时随着我们进入更高阶的修行，它也能使其强化。这就是为什么要正确和彻底地学习皈依，完全深入地了解皈依的重要性，以及一个人应该如何怀着深切的理解而皈依，并且修习皈依。这将使一个人的修行受益匪浅， 成为一个脚踏实地，真实和深入的修行者。

当阿底峡尊者第一次来到西藏的时候，很多西藏的修行者都好高骛远。所有人都专注于甚深密法，更高的禅修，然而，却忽视了基本的佛法，每个人都在谈论很高的修法。有些上师把这些高阶的教义随意传播 。。。这有点像今天的世界，每个人都在谈论大手印、大圆满和其他高深的密法修习。当教授非常高阶的禅修时，那些修高阶禅修的行者是否已经完成了佛教的基本修行？很多时候，他们没有，但他们已经成为了高阶的修行者。

“皈依班智达”—— 阿底峡尊者

当印度佛教大师 帕尔登 • 阿底峡尊者 应邀来到西藏时，他发现当地人对于正确的修行存在极度的困惑。尽管阿底峡尊者为一位博学、杰出的大师和学者享有很高的声誉，但他再一次将藏传佛教中的皈依的重要性放在了首位。他非常强调皈依，以至于他被起了一个绰号 —— “皈依班智达”。

由于经历了一段时期的迫害，佛法的纯净法教在很大程度上被扭曲了。阿底峡尊者在西藏花了大约 17年的时间，翻译经文并重新引入了纯正的佛法。他在西藏帮助重振佛教，复兴开启了藏地雪域的另一个佛法的黄金时代。

如果一个人对皈依没有基本的理解，那么基本上你就错过了这一核心任务 —— 建造地基。 这就像你试图建造一座宏伟的房子，但你却忽视或疏漏了地基的质量和坚固性。即使你看似成功地建造了一座看似壮丽的宫殿，但它也无法长久驻立长存，一次小小的滑坡就足以使整个建筑摧毁倒塌。同样地，在没有正确的前行的情况下进行高深的密法修行或禅修，也不会从正法那里获得真正长久的利益。

皈依的意义

在其核心，皈依佛教意味着寻求三宝 —— 佛、法、僧的庇护。佛代表道的目标；法是他的教义，就是道本身；僧是协助我们朝向目标的精神伙伴。祂们是真正且值得的皈依，因为他们有能力和方法把我们从轮回苦海中解救出来。

我们所寻求的皈依是保护我们免受轮回及其所有的痛苦。在他们的庇护下，我们学习和修习这种方法，即遵循佛陀为我们开辟的道路，并达至证悟。所以，我们应该明白，这种外皈依的性质是暂时的，因为当一个人了悟到实相的本质时，他就获得了胜义究竟的皈依。

The Notions of Refuge

The notions of refuge vary. In Theravada, the notion of taking refuge in the Buddha, Dharma and Sangha, is included in the Mahayana and Vajrayana as well. When we say the Mahayana aspect of refuge, the Bodhicitta, also comes in the Vajrayana. However, the notions or meanings in the Mahayana and Vajrayana, such as Bodhicitta, is not necessarily existed in the Theravada tradition.

The Notion of Refuge In Theravada

For example, in the Theravada perception, I want to be free from samsara; samsara is full of pain and suffering. The one who could take me or guide me out of this cyclic existence is the Buddha, Dharma, Sangha. By taken refuge in the Buddha, Dharma, Sangha, I can then be free from this miserable samsara. The notion, essentially, is to get away from the painful cyclic existence to nirvana. It is just like when some disasters happened, we naturally want to escape and take refuge in a safer place, far away from the catastrophes, such as the traumatic, distressing, terrifying thunderstorm, earthquake, invasion, etc. Taking refuge in Buddhism is basically to work on establishing oneself to an absolutely secure settlement, from the samsara to nirvana. This is the primary notion of refuge.

The Notion of Refuge In Mahayana and Vajrayana

The notion of Refuge in Theravada also applied in Mahayana and Vajrayana, i.e.: seeking protection in the Three Jewels from the ever painful samsara. However, Mahayana way of refuge is a step further and deeper.

Taking refuge in the Buddha, Dharma, Sangha, is to be like them, because my wish is to help all beings. But without practices, I will not have the capacity to do so. So, I enter into the practices, I wanted to be like you Green Tara, Guru Rinpoche or Lord Buddha, so that I could be equally benefited to all beings. It has a little sense of Bodhicitta; Bodhicitta combined with refuge.

The notion is to help others. Not just I, trying to be free from the samsara. The wish is to be freed from samsara, but the aim is to help all beings. By becoming just like you, the Buddhas and Bodhisattvas, I will then have more capacities to help. So, the refuge in this context already covered the sense of Bodhicitta. The nature of the refuge is no longer focused on self. But this kind of notion does not exist in the Theravada perspective, where it's just me who wanted to be freed. This is called 'So Sor Tagpa' in Tibetan, means Self Liberating Sutra, i.e.: self-liberation  from the samsara.

The Vajrayana and the Mahayana's notion of Refuge and Bodhicitta is the same. Cause the Vajrayana way of bodhicitta is no other than the Mahayana way. There is nothing that we can go beyond the Six Paramitas. Vajrayana is part of the Mahayana tradition. Within the Mahayana tradition, there is Vajrayana. And their bodhicitta practices and the emptiness perspective is also the same. Nevertheless, when it comes to how to realize emptiness, the method is different in Vajrayana.

The Three Levels of Refuge

The Outer Refuge

The outer refuge means we generate faith and devotion toward the Buddha, Dharma and Sangha. Taking refuge in Buddha as the teacher, in the Dharma as the path, and in the Sangha as companions. This is the approach of the Basic Vehicle in refuge. Understand that Buddha, he himself has realized the absolute truth or reality. He is teaching us what he has realized, not something that he was told or taught, nor something that he created. His realization is attained through the path of practice. Just like what Buddha did, we accumulate merits and approach the path, eventually we will realize the truth. That's why Buddha is being taken as a teacher, as he showed us the path.

Dharma is the path or practices we take to realize the ultimate truth.  We walk the path exactly as what Lord Buddha has laid before us through which he attained enlightenment. If we follow His teachings and practice accordingly, will lead to the same fruition.

Sangha is a noble community that sustains and propagates the teachings of Lord Buddha. We rely upon their encouragements and spiritual assistances along the way on our journey to enlightenment.

Every refuge prayer in Vajrayana contains few verses that carry the similar meanings ... "may we attain enlightenment for the benefit of all beings" ... In this way, the refuge practices cover the Mahayana aspect of Bodhicitta that entails the compassionate wish to attain enlightenment for the benefit of all mother beings and to put that aspiration into action through one's practices.

The Inner Refuge

The Inner Refuge is one step further, that linking it to the inner practices. This exists only in the Vajrayana tradition. Here, one generate the extraordinary devotion to the authentic guru, and engage one's body, speech and mind, sincerely and purely, in serving the guru and practicing the sublime Dharma under his guidance and blessings.

Then, one takes the meditation deities or yidams as support in one's practices; and the dakinis as one's companions in the path. One has the notion that the whole existence is the nature of emptiness, and whatever one see is a form of illusion. So, now the sense of understanding refuge is a little deeper. The entire phenomena is the mandala; the form is the deity, and the sound is the mantra. In this aspect, the Guru, Deva, Dakini became the inner refuge.

The Ultimate Refuge

The highest Secret Mantrayana way of understanding refuge is related to the true nature of mind. Realizing the indestructible, unchanging natural state of one's mind -- the inherent co-emergence or primordial wisdom, is the ultimate refuge.

Therefore, a simple word of refuge encompasses the essential practices of Theravada, Mahayana and Vajrayana, including the highest aspect of the Dzogchen and Mahamudra ways of realizing the true nature of mind in ultimate refuge. It covers all aspects of meditation in entirety. So, refuge, in the reality is very deep and profound. It is practically a complete spiritual journey.

Taking Refuge

Refuge taking ceremony is part of refuge. After taking refuge, there are commitments and things to be practiced, such as not harming deliberately, knowingly. Respecting the Dharma, not abandoning them. Following the teaching of Buddha as much as possible. Remembering the Buddha-Dharma-Sangha often, and relying upon them with faith at all times, good and bad ... Then, gradually we learn to rely on our own fate and karma.

Relying on them become an interesting theory later, because we do not believe Buddha is a creator, nor he creates everything. So, Buddha cannot change our fate. Relying on them means we are relying on their teachings, that their teaching's messages are: "We are responsible for our own self." Then, we start doing good deeds, abandoning negative actions that brought forth bad karma.

Thus, relying on them does not mean we just make them happy and closed our eyes doing nothing, and expecting everything will be ok. Relying on the is to rely on their teachings, their advices. Basically, their advices is that, "I cannot do anything for you. Your karma is your own karma, so you have to clean your karma. You are responsible for your own fate, and all your experiences are manifested according to your own deeds."

So, gradually one learned and accepted that not the Three Jewels nor the Three Roots can grant one's liberation or cure one's sufferings. Nevertheless, by taking refuge in the Three Jewels, we receive their blessings and guidance to learn and practice the teachings accordingly, clarifying our doubts and pacifying the obstacles along the path. Through the two accumulations, karma purifications and the blessings of one's realized master, enlightenment is the fruition of our practices.

So, if you follow the refuge thoroughly, it is a complete path of Buddhist.

Refuge and Its Basic Commitments

Do not harm or do not kill is the first step of Buddhism. Because anger as an emotion, killing is an act resulted from a harming mind. This is the main focus of Buddhist, and that must be abandoned. Evil deeds or negative karma or whatever we called it; among all the emotions, this are the most important aspect that Buddha emphasized. The anger, is the Buddha main focus. Buddha often taught on this. Theravada practice is basically focused on this, not to kill, not to get angry; that's their main focus or practices.

When you take refuge, that's the samaya you focus on, not killing, not harming, not to be angry. Then you go one step up in Mahayana, not only not killing, but helping; not only not getting angry, but generating compassion. In order to take the next step, you must first master the first step. You cannot practice compassion without first abandoning the harming mind. Now, you are not just not doing the negative aspect, but you are engaging in the opposite of it. That's why "Maha" means bigger, greater - bigger heart, greater aspiration. For example, I am not going to kill, but if I have a bigger heart, I am going to save. I want to engage; I want to protect; I can put my life at risk, as long as I can save. If I died, it doesn't matter, I am ready. For that it required a bigger heart, bigger effort. Therefore, entering into the "Maha" vehicle is said to have taken a higher or further step, where you encompass the welfare of other in your heart.

Logically thinking, without abandoning the first part, the harming mind, how can we engage in helping? So, the primary refuge commitment, is not killing, not harming. As we enter into Mahayana, then, it's bodhicitta. Helping other, generating bigger heart and greater mind to liberate all beings from samsara; sincerely concern for all beings.

However, Refuge and Bodhicitta do not stand as two separate things. In order to practice bodhicitta, you must first have refuge. Without refuge, you cannot practice bodhicitta. But without bodhicitta, you can practice refuge. In order to practice the higher yana, one must first complete the teachings of the basic yana. That's why when you intend to follow Vajrayana, you must first go through refuge and bodhicitta before entering into the Tantrayana practices - the generation and completion stages; the transformation of the illusional existence into the mandala; the form as the deity and the sound as the mantra, etc. Whatever higher practice that you do, you cannot abandon Refuge and Bodhicitta, which is the heart and core of all practices.

The Practices of Refuge in Vajrayana

All the teachings expounded by Lord Buddha Shakyamuni comes down to Refuge and Bodhicitta. Thus, it's worthwhile investing your time and effort in building the correct and in-depth understanding on Refuge and Bodhicitta, which shall form the indestructible solid foundation for all advanced practices in the later stage.

If you do not comprehend the inner meaning of Refuge, you cannot even practice the Hinayana, let alone the Mahayana. If you have no inclination towards Bodhicitta, you are not qualified to enter the path of Mahayana, let alone Vajrayana. Refuge and Bodhicitta are like a perfect pair of wings; that's capable of freeing oneself and other from the ever painful and tricky samsaric existence.

Refuge and Bodhicitta are completed in the preliminary practice of Vajrayana, called Ngondro - the Fourfold Hundred-Thousand Preliminaries. These practices consolidating one's foundation, making the solid base for higher practices. In the beginning part of the Ngondro, is a refuge and bodhicitta practice with physical engagement. One verbally recites the refuge verses while physically prostrating and mentally visualizing that all beings along with you taking refuge in the sublime objects worthy of refuge in the Refuge Merits Fields, including the Three Jewels and the Three Roots

*Click here to read a separate teaching on Ngondro by Rinpoche for further reading.

Some Q&A On Refuge:

1)  In almost every Vajrayana 'event' that I attended, there is a "Refuge taking Ceremony." Can Rinpoche please explain what the essence of refuge taking is?

I don't think every Vajrayana event has a refuge taking ceremony, but the master will give you refuge prior to empowerments. Taking of refuge, generating Bodhicitta and visualization as 'triyana' is completed in one practice of Vajrayana.

Refuge is the Theravada aspect, Bodhicitta is the Mahayana aspect, and visualization and meditation are the Vajrayana aspects.

Vajrayana practices always include the other yanas, so they must have an element of Theravada and Mahayana. Refuge is like the basic ground, like the foundation, Bodhicitta is like the house and Vajrayana deity visualization is like the beings that live in that house. That's the three yanas. Refuge and Bodhicitta always come in these aspects.

But regarding the refuge taking ceremony, it should be conducted only when there is somebody who wants to take refuge under that particular master. Otherwise, one just repeats after the master the refuge and Bodhicitta verses as part of the practice or requirement during the empowerment.

Without refuge and Bodhicitta, Vajrayana cannot be practiced. Refuge is the door to Buddhism. If you don't take refuge in the Buddha, Dharma and Sangha, you have not yet committed yourself to practice what Buddha taught, you have not opened your heart to the Three Jewels. And so there is no way to practice. That's why refuge is needed.

Bodhicitta is included because we cannot do everything just for ourselves; we have to always engage others, to benefit others. So, that's Bodhicitta practice.

Finally, understanding and transformation of everything around us, self, body, speech and mind through the practice of knowing the nature of everything as Dhamakaya is the practice of Vajrayana.

2)  I heard some masters saying that refuge is taken only once in a lifetime. But I have seen many people taking refuge many times under different masters? Some say taking refuge under a particular Rinpoche is to make "connection" with that Rinpoche, so that we will be able to meet him again in the future or next life.

That's true! You can take refuge if you feel a particular devotion to a particular master, even though you have taken refuge before. You're actually taking refuge in the Buddha, Dharma, Sangha. The master is the one who is giving you the refuge.

So, if you have a particular feeling for or devotion to another master, you can also take refuge again with him, but not in the sense that you have not obtained refuge before. You had it. But you are taking it again. This means you can take refuge again and again, and receive the blessings again and again from various masters. You recite the refuge prayers three times, and you are receiving the blessings from the masters.

Just as you can receive empowerment again and again, you also can receive refuge and Bodhicitta vows many times. That doesn't mean that when you receive once, you have the Bodhicitta. Where is our Bodhicitta? Bodhicitta can never be received and obtained. It's has to be cultivated by us. The more you receive it, the more the blessing is.

But, that doesn't mean you can take refuge everywhere, from any teacher, at any time, because there are also samayas to keep. That master becomes your master, you must respect him, and you must follow him. That's why refuge is not taken from every master you meet, but not only once as I've mentioned. You have to understand, you have to follow and you have to listen to your heart. You have to know.

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