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。
皈依之见解
皈依的见解，在不同传承中有所差异。于上座部佛教（南传佛教）中，皈依佛、法、僧三宝的观念，同样也被大乘与金刚乘所摄受。当我们谈及大乘的皈依时，菩提心亦自然包含其中，而金刚乘亦承继此义。然而，大乘与金刚乘中所强调的某些内涵与意义，如菩提心，并不必然存在于上座部传统之中。
（一）上座部之皈依见
例如，在上座部的观念中：我欲从轮回中解脱；轮回充满痛苦与逼迫。唯有佛、法、僧三宝，能够引导我出离此生死流转。依止三宝而修行，我便能够脱离此苦难的轮回。
此种皈依之根本意趣，在于远离苦难的轮回，趋向寂静的涅槃。犹如灾难发生之时，人们自然会寻求逃离，依止于安全之处，远离种种怖畏与灾变——如狂暴的雷雨、地震、侵袭等。故而，佛法中的皈依，本质上即是建立一种究竟安稳的依处——由轮回趋向涅槃。这便是皈依最根本的意义。
（二）大乘与金刚乘之皈依见
上座部之皈依观，同样适用于大乘与金刚乘，即：依止三宝，以求从无尽痛苦的轮回中获得救护。然而，大乘之皈依，更进一步，亦更为深广。
皈依佛、法、僧，不仅是寻求庇护，更是发愿成为如佛、如菩萨一般。因为我发愿利益一切众生；若不修行，便无能力成办此愿。因此，我入于修持之道，愿如绿度母、莲花生大士、释迦牟尼佛一般，具足功德与能力，平等利益一切众生。
此中已蕴含菩提心——皈依与菩提心相结合。
其核心不再只是“我欲出离轮回”，而是：虽愿自身解脱，更以成就解脱之力，广利一切众生。唯有成就如佛菩萨般之功德，方能具足更广大之利他能力。因此，此种皈依，已自然涵摄菩提心之意，其本质不再以自利为中心。
而此种观念，于上座部中并不具足；彼处主要着重于个人之解脱。此在藏文中称为“索索达巴（So Sor Thar Pa）”，意为“各别解脱”，即自求解脱于轮回之义。
金刚乘与大乘之皈依与菩提心
金刚乘与大乘于皈依与菩提心之见地，本质上是一致的。金刚乘之菩提心，亦不外乎大乘之菩提心；并无超越六度波罗蜜之别法。金刚乘本即属于大乘体系之中——大乘之中，涵摄金刚乘。
因此，其菩提心之修持，以及对空性的见解，皆与大乘相同。然于证悟空性之方法上，金刚乘则具其殊胜方便与不共之道。
三种层次的皈依
（一）外皈依
所谓外皈依，是指对佛、法、僧三宝生起信心与恭敬之心。以佛为导师，以法为修行之道，以僧为道友与助伴。这是基础乘（或称声闻乘）之皈依方式。
应当了知：佛陀已亲证究竟实相（真实法性）。他所宣说的教法，并非听闻他人而得，亦非自意造作，而是亲自依修行之道而证得的真实境界。正如佛陀所行，我们通过积集福德资粮，依道而修，终将亲证真理。因此，佛陀被奉为导师，因为他已为我们示现解脱之道。
法，是通向究竟真理的修行之道与方法。我们依循世尊所开示之道而行，此正是佛陀自身证得菩提之途。若能如法修持，亦必能成就同等之果。
僧，是护持并弘扬佛法的圣者僧团。在我们迈向觉悟之旅中，依止僧众的鼓励与加持，得以稳固修行、不断前行。
在金刚乘中，每一则皈依偈通常皆包含相似之愿——“为利一切众生，愿成就佛果”。由此可见，皈依之修持已涵摄大乘之菩提心，即以悲愿为本，发心为一切如母众生证得觉悟，并以实际修行落实此愿。
（二）内皈依
内皈依较外皈依更进一步，乃将皈依与内在修持相结合，此为金刚乘所特有之见地。
于此行者对具德上师生起殊胜信心与清净恭敬，并以身、语、意三门，真诚清净地依止上师，在其引导与加持之下修持甚深妙法。
同时，以本尊（依怙本尊）为修持之所依，以空行母为道上助伴。行者体认一切法皆为空性之自性，所见诸相皆如幻显现。此时，对皈依的理解已更为深广：一切显现皆为坛城，一切形相皆为本尊，一切音声皆为咒语。于此层面，上师、本尊、空行即成为内皈依。
（三）究竟皈依
于最上密咒乘中，对皈依的最高理解，乃关涉于心之真实本性。
当行者证悟自心本具之不坏、不变的本然状态——即本具之俱生智（本初智慧），此即究竟皈依。
由此可见，“皈依”一词，实则涵摄上座部、大乘与金刚乘之核心修持，乃至包括大圆满与大手印中证悟心性之最胜要义。
皈依涵盖一切修行之全体，是完整的修行之道。因此，皈依之义，极为深广究竟；实则即是一段完整的解脱与觉悟之道程。
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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