首先向在座的每一位仁波切、法師，還有與會的大眾說札西德勒。

今天要講解的是皈依。到底要如何上課呢？我要說中文，也要說藏文…。總之，今天的課程，同時有其他語言的翻譯，這很好，但是由於時間不多，因此我會盡力用中文來講解…(大眾鼓掌)，這時候其他語言的翻譯，例如英文，大家是用FM系統在聽，如果幸運的話，可以聽到翻譯，不幸運的話，我也沒辦法了，因為不這樣上課會上不完的。但有的時候，我也會說一些藏文的。無論如何，接下來我們就這樣來上課。

（法王用中文開示） H.H. spoke chinese

我的中文不好，你們別見笑啊！

今天，我們要說明的就是皈依。
Now I will briefly explain refuge.

簡單來說，皈依有兩個部分，就是「皈」和「依」。
When we say, “going for refuge,” there are two main words here: going and refuge.

「皈」有去的意思，舉例來說，就像一個被判死刑的人，如果突然看到了包公，就會拼命的跑過去，跪下來求救。「依」的意思呢？就是依靠、靠山的意思。所以，皈依，他的意思這兩個字裡都有聚集。
Refuge means an infallible support. Going indicates that when we are stricken with some sort of fear, we look for someone who can protect us and we follow them. Thus we first look for a refuge, and then we ask for protection.

--皈依境里的五宝--
The five jewels in Refuge

（法王用藏文開示 H.H. spoke tibetan）

接下來，接續昨天講到的部份。（翻譯補充：請各位翻到第九頁）

རྩེ་གཅིག་ཡིད་ཀྱིས་སྐྱབས་འགྲོ་སེམས་བསྐྱེད་གྱུར། །
One-pointedly, we go for refuge and arouse bodhichitta.
齊心專注皈依發菩提。

（翻譯補充：接下來第十一頁）

བདག་དང་སེམས་ཅན་ཐམས་ཅད་ བླ་མ་ལ་སྐྱབས་སུ་མཆིའོ། །
All sentient beings and I go for refuge to the gurus.
我與一切眾生，皈依上師，

ཡི་དམ་ལྷ་ལ་སྐྱབས་སུ་མཆིའོ། །སངས་རྒྱས་ལ་སྐྱབས་སུ་མཆིའོ། །
We go for refuge to the yidams. We go for refuge to the buddhas.
皈依本尊，皈依佛陀，

ཆོས་ལ་སྐྱབས་སུ་མཆིའོ། །དགེ་འདུན་ལ་སྐྱབས་སུ་མཆིའོ། །
We go for refuge to the dharma. We go for refuge to the sangha.
皈依正法，皈依僧伽。

དཀོན་མཆོག་རིགས་ལྔར་སྐྱབས་སུ་འགྲོ་བ་ཅི་ནུས་དང༌།
Go to these five jewels for refuge as many times as possible.
盡力修持皈依五寶。

དམིགས་པ་དེ་ཉིད་ཀྱི་མུས་སུ་མཐུད་དེ་སེམས་བསྐྱེད་བྱ་བ་ནི།
Maintaining the same visualization, arouse bodhichitta:
觀想後接續為發菩提心。

在這裡提到五寶。平時加上出世間的智慧護法，會說有六寶。但是在這裡，我所依據的原典當中，只有提到五寶，並沒有提到智慧護法。因此我寫的內容當中，只提到了五寶，並沒有將智慧護法特別歸入皈依福田境中。
In this practice, there are five jewels. The traditional ngondro texts normally include the jewel of the wisdom dharma protectors, which makes six jewels. However, the text I used as the basis for this practice leaves out the dharma protectors and has only five jewels. Therefore I did the same, so there are only five kinds of jewels here. The wisdom dharma protectors are left out and do not appear in the field of refuge.

為什麼沒有呢？某方面來說，所謂的智慧護法，若是從勝義諦的角度來說，他可以成為皈依處而依止。然而，從形象與依止的方式上來說，護法具有保護佛教或守護 瑜伽行者的形象，但卻不是皈依境。例如在某些上師的軌範儀則裡，觀想皈依福田境的時候，護法僅具有守護的形象，而不屬於皈依福田境。由於這個原因，這部法 本沒有提及護法。
The reason for this is that although in ultimate terms it is appropriate to rely on the wisdom dharma protectors as a source of refuge, in terms of their form or the way they manifest, the dharma protectors appear as guardian servants and protectors of yogis, not as a source of refuge. This is why the dharma protectors are visualized as protectors but not as sources of refuge in the field of refuge, and it is why they are not included here. It is permissible to visualize the dharma protectors outside the field of refuge.

（法王用中文開示 H.H. spoke chinese）

這裡皈依境裡面，有所謂的五寶：就是上師寶，本尊寶，佛陀寶，正法寶，僧伽寶，這些就是五寶。有的時候，在皈依境裡面，也有那種護法，本智的、出世間的護 法，有時候，有些皈依境中有這些出世的護法眾。但是，這裡面只有五寶，並沒有提到什麼護法，皈依境裡沒有談到護法。

（法王用藏文說 H.H. spoke tibetan）

這是因為依據的原文中就沒有。

（法王用中文說 H.H. spoke chinese）

舉例來說，就好像乾隆，清朝的乾龍，你們都會知道吧？（大眾笑）清朝的乾隆他三次遊江南，那時候，隨從也要裝著不知道他是皇帝，還要稱他三爺、四爺、五爺 一樣，這樣子才會得到皇帝的獎賞。要是他們直接喊說：「皇帝駕到了」的話，當時皇帝可能不會說什麼的，但是回到京城之後，這個人就慘了。

就好像這個例子，護法眾雖然是出世間的聖尊，但是為了某些需要，會示現聽命行事的護法。所以我們有時候不一定要在皈依境中，觀想護法眾。所以這裡面沒有談到護法眾。

（法王用藏文說 H.H. spoke tibetan）

雖然護法不在皈依福田境當中，但是應該還是可以觀想護法眾，圍繞在福田境的外圍。

接下來要講解皈依。有些法友今天請求皈依，由於跟各位有關係，所以接下來我覺得應該講解皈依，我會簡略的講解。

--皈依的因--
The causes of refuge

（法王用藏文說 H.H. spoke tibetan）（內容與下段中文大致一樣）

（法王用中文說 H.H. spoke chinese）

首先，皈依的因有兩個部份：恐懼(害怕)與信心。因為懼怕害怕行苦等，才會想要找尋依靠的對象。因為了解三寶具有能救護的力量，所以會生起皈依的念頭。所以想要皈依的人，一定要具備這兩種皈依的因，恐懼與信心是很重要的。
There are two causes for going for refuge: fear and faith. If we are fearful and afraid of the pervasive suffering of formation and the other types of suffering, we naturally feel a wish to go for refuge. If we feel faith when we perceive or know the qualities of the Three Jewels and that they can protect us, we naturally develop the wish to rely upon them as our refuge. Thus both fear and faith are indispensable for looking for refuge or for relying on a source of refuge.

（法王用藏文說 H.H. spoke tibetan）

但是所謂恐懼，可以說只是一個起頭，鼓勵我們生起皈依的心；真正的因還是信心。由於有恐懼而想皈依，其實並不是合乎標準的正因。
However, fear merely encourages us to look for a source of refuge; the actual cause of going for refuge is faith. I wonder whether going for refuge out of dread and fear is authentically going for refuge.

（法王用中文說 H.H. spoke chinese）

所以，雖然皈依的因裡談到恐懼，但是他僅是一種找尋皈依的對象，才需要恐懼與害怕。真正的皈依的因，就是信心。需要一個信心，我們才能會真正的依止三寶。害怕是一個暫時的因，信心是永恆的皈依的因。

Bamboo：23年6月24日买好了9月12日回国的机票，在准备回国的这几个月，一是害怕会回不去，困死在墨西哥；二是害怕回去后又出不来，所以下定决心按大宝22年开示时说的，“做一个vegan。”本来是蛋奶素，这下连鸡蛋也不敢买了。墨西哥不像中国，蔬菜和素食的品种那么多，没有了鸡蛋，更是没多少东西可吃了。但也只能熬着，因为害怕以后像鸡一样，被一直关在笼子里，还要下蛋。戒了蛋这个“因”后，回国前后虽然面临各种似险非险的境遇，但想着《吉祥经》里那句“行为无瑕疵，是为最吉祥”的话，努力把一些有可能出问题的地方安排好，别人抓不住把柄，也就只能放你出来了。

--皈依的对象--
The sources of refuge

（法王用藏文說 H.H. spoke tibetan）

接下來，講解皈依的境，就是佛、法、僧三寶。
There are three sources of refuge: the Buddha, Dharma, and Sangha.

皈依佛寶，就是深念佛陀為指導者而皈依。也就是說如何來皈依佛呢？就是想：佛陀是指導者而依止他。
We think of the Buddha as the teacher who shows us the path and then take refuge in him.

皈依法寶，就是深念佛法是救護我們出離大惡與大恐懼的救星而皈依。
We perceive the Dharma as the champion that protects us from misdeeds and terrifying situations and then take refuge in it.

同樣，皈依僧寶，就是思惟僧伽是成就法道的伴侶而皈依。
Similarly, we think of the Sangha as our companions in accomplishing the path and then we go for refuge in it.

但是，即便我們皈依了佛寶，並且真正知道法寶是脫離恐懼的方法，然而卻沒有實際修持的話，還是無法解脫。
But even if we have taken refuge in the Buddha, unless we see the Dharma as that which actually removes our suffering and practice it, we will not gain liberation.

同樣，雖然依止法寶，想要開始修持，但是卻沒有正確的僧伽或可稱為友伴、善知識、法友的話，那麼一開始會不知所措而無法入門。
In the same way, even if we take refuge in the Dharma and begin to practice, unless we have the companionship of the Sangha or of an authentic spiritual friend, we will be deluded from the start and unable to distinguish what we should take up from what we should give up.

因此，我們一定要皈依完整的三寶，缺一不可。所謂皈依處唯有三寶，並且是完整無缺的三寶；這在我們做皈依時，是最重要的一個部份。
This is why it is critical that to have all three when we go for refuge.

--皈依的利益--
The benefits of refuge

（法王用藏文說 H.H. spoke tibetan）

皈依的利益有很多，其中最重要的，也是對凡夫最重要的利益是什麼呢？就是在皈依三寶之後，緣三寶而做某一件事，卻沒有具備善的動機，這時候，因為所緣的境具有大的力量，也能使緣三寶的一切作為成為成佛的因。
We need to know the benefits of going for refuge and the faults of not doing so. Of all the many benefits of going for refuge, the greatest for ordinary individuals is that once we have taken refuge in the Three Jewels, each and every act we perform while thinking of the Three Jewels becomes a cause for awakening to buddhahood.

因此，這是很重要的。因為平時我們都想要有善念，但很多時候並不容易。因此自己不需要出太多力，而能夠依靠對境給予力量的話，這會讓我們更有信心的。因此，我覺得他的利益很大。以上是皈依的利益。
This happens however we act—even if we do not have a virtuous motivation or good intent—simply because of the strength of the source of refuge. Sometimes we think that we ought to develop a genuinely pure, wholesome motivation, but then find it difficult. Yet the power of the sources of refuge gives us strength without requiring much effort from our own side, and this increases our confidence.

--皈依的學處--
The Precepts of Refuge

接下來要說明皈依的學處。本來應該先給皈依，再說學處的。但是，可能各位先知道該要怎麼做的話，就會知道對自己合不合適。知道後，才能決定要不要皈依。
Next I will explain the precepts of going for refuge. It is necessary to discuss the precepts after talking about refuge. Perhaps you can only determine whether going for refuge is appropriate for you after you have learned what it requires of you. Once you know that, you can decide whether you need to take action.

皈依的學處可分為兩個部份：不共與共通的兩種學處。
There are two types of precepts for the refuge vow: the specific precepts, and the general.

首先是不共的學處，分為遮遣三學處與成辦三學處。
First are the specific precepts, of which there are two kinds: the things to avoid and the things to do.

在這裡先說遮遣三學處，之後再說成辦的學處。為什麼呢？因為對於我們凡夫來說，首先不該做的、不能做的、該被禁止的就太多；而該做的部份，又是那麼的不足，因此先說遮遣的學處。
The things to avoid are explained first, and then the things to do. This is because there are so many things we ordinary individuals first need to stop doing, whereas the things we need to do are part of what we need to accomplish. This is why the things we need to do are presented second, and the things we need to avoid are explained first.

遮遣三學處為：皈依佛，不依止世間神魔。皈依法，不傷害眾生。皈依僧，要遠離惡友。
There are three things that we need to avoid. First, having gone for refuge to the Buddha, do not take refuge in the worldly gods. Second, having gone for refuge to the Dharma, do not harm other sentient beings. Third, having gone for refuge to the Sangha, do not keep company with negative friends.

（由於前一段麥克風出了問題，因此法王提醒大家）沒關係的，大家要放輕鬆。之前我說過，這是新的一個會場，房子是新的，器材也是新的，因此總會出些問題。不過這不是很好嗎？剛剛我們有機會休息了一下。

首先，皈依佛之後，不依止世間神祇，這句話最主要的意思是什麼呢？首先，我們皈依，至少要具備害怕、恐懼行苦的心，或是害怕未來墮入輪迴的苦；這是恐懼心 的最低標準。除此之外，如果只是因為害怕今生的一點挫折與困難，而想來依靠三寶，那並不是符合標準的皈依。
The main reason for saying, “Having gone for refuge to the Buddha, do not take refuge in worldly gods,” comes down to this: Ultimately going for refuge in the Buddha and going for refuge in general itself entails at the very least fear of the pervasive suffering of formation or of experiencing the suffering of the lower realms in future lives. This is the minimum sort of fear that is necessary. Taking refuge merely out of apprehension of the difficulties and dangers of this life is not authentically going for refuge.

同樣因此，這裡談到世間的神祇，我們會因為想得 到今生暫時的一些安樂而想依止他們，但是世間的神祇本身也身不由己，所以皈依祂們並沒有意義。所以這句話最主要的意思在於，其實皈依之後，就像經典所說： 「除己之外，別無依處」，只有透過自己修持的力量，才能真正得到救護，這才是重點；而祭祀求福還是其次。
Therefore, if we want to enjoy the sensory pleasures of this life, we would need to rely on the worldly gods. But since the worldly gods themselves have no control over lifetimes other than this, relying on them is pointless. Thus once we have gone for refuge in the Buddha, we do not go for refuge to worldly gods. It mainly comes down to ourselves: We are our own protectors— Who else could be our protector? What is important is to use our own capacities to practice the Dharma, making ourselves able to help our own selves. What this seems to be saying is that worshipping someone else is not important.

Bamboo：国内很多人都把医生和医院当成“皈依处”。一个中学同学的父亲，本来是一个很普通大学的计算机老师，平时在科研上也不太用心，但很喜欢运动，骑自行车去西藏什么的。后来摔了一跤，骨折了，就进医院做手术。听说打了那个麻药后，自此就什么书也看不进了。那怎么当老师呢？于是，后来退休前就一直叫别人代他上课。他叫的是Bamboo的另一个中学同学，也是教计算机的，但水平更次。可想而知，这有多误人子弟了。后来身体差得据说也不太能出门了，腰上还钉了两颗钉子。当老师是需要很大的福报支撑的，这个福报很大程度来源于，你是否对学生负责。否则这个债还起来就会无穷无尽。这也是Bamboo2014年在大学老师岗位上，却选择辞职的原因。

這裡談到要害怕痛苦，我不知道各位的理解是什麼？這裡所謂的害怕痛苦，並不是說要各位去經歷痛苦。有的人會認為害怕苦，就是刻意去找苦頭吃，然後才知道 苦，並不是這樣的。如果是這樣，學佛就變成是一件痛苦的事了，什麼都是苦，都是無常；並不是這個意思。這裡說要恐懼這些苦，並不是說要刻意去體驗苦的感 覺，而是我們要懂得並且做到出離苦的方法。因此，我們不是要去自討苦吃。
I don’t know how some of you came up with this idea, but when we say in this context that we should be afraid of suffering, some people think that first we should think about suffering and then create some huge suffering— only then can we remember it. Although you might conceive of it like this, that is not what it is actually like. If it were, Buddhism would be a religion of suffering—we would only meditate on impermanence and suffering. When we say in this context that we should be afraid of suffering, that does not mean that we need to experience the feeling of suffering. It means that we need to be able to explain what suffering is; we need to be able to gain an understanding of it. It does not mean that you have to suffer or create suffering for yourselves.

Bamboo：前阵子，在墨西哥城街头，突然遇见一些穿着打扮都比较讲究的人，在捡可乐瓶和纸板，准备去卖的样子。让Bamboo百思不得其解。这些不缺钱的人，把纸板和可乐瓶都抢了，那墨西哥的流浪汉靠什么活呢？难道是看了Bamboo的文章，也要学吃苦吗？可也要看情况啊！美国是因为那么多包装完整又昂贵的衣服、食物和家电被丢掉，没人捡，出于不要浪费的考虑，才顺便捡来自己用或白送给别人用。在中国时，有段时间担心白拿学校发的钱，会替人担业，所以想捡废品去卖，自己赚干净钱，可以少点业障、违缘。但出于珍惜时间的考虑，最后还是决定宁愿不停地生病和承受各种违缘，也要把时间用在做重要的事情上。

另外，Bamboo随手捡点别人丢掉的物品来用，也是为了练习佛门的“不捉持金钱戒”，尽量不要用钱。所以头发自己剃；衣服基本手洗；自己买菜做饭；出门基本靠走。因为用钱的地方比较少，所以活得也就没别人那么累。

第二，皈依法之後，不傷害眾生。這只是局部的說法。主要的意思是，皈依法後，我們一切因為道諦與滅諦的相違處——煩惱與覆障而導致的行為、語言與思想，都 應該盡力斷除。不害，不僅是不傷害他人，總的來說，只要傷害的因——煩惱還存在，就會有傷害他人的危險存在。因此，我們不消除這個因，是不行的。例如一顆 原子彈，你可能想現在不用放著，但他的危險性依然存在，我們不知它何時會爆炸。同樣，我們的原子彈，就是心中的三毒煩惱，這是非常危險的。所以一切身口意的惡行都要斷除。
When we say, “Having gone for refuge to the Dharma, do not harm other sentient beings,” not harming others is only explaining it from one perspective. The main thing we need to do is gain the ability to give up all of the afflictions and obscurations that conflict with the truths of cessation and the path, in all our actions with our bodies, speech, and minds. “Not harming” does not just mean do not harm someone else. Basically, as long as the causes of harm—the three poisons of the afflictions—are present, at any given time we are close to causing harm—harm can possibly occur. This is such a frightening situation that it would not be right not to eliminate the causes themselves. If you had a nuclear bomb, for instance, although you might say you would not use it and would put it aside, there would be the danger it could go off at any time. Similarly, our bombs are the three poisonous afflictions in our own beings. Thus we are in an extremely dangerous situation.

第三，皈依僧之後，要遠離惡友。所謂的惡友，是指我們自身最細微善因的摧毀者，這樣的人就被稱為惡友。所以對於這樣的人，我們一定要注意。要不然，很多時 候我們要等到很大問題發生了，才赫然發現那是不好的；而對於當時到底自己是如何從小處慢慢被影響和轉變，卻毫不留心。因此事實上，見微知著啊。所以對於那 些障礙我們細微善心生起的人，都要特別留心。
When we say, “Having gone for refuge to the Sangha, do not keep company with negative friends,” the phrase “negative friends” means people who spoil even our slightest virtuous thoughts. We need to be careful about such people. Some of us might understand negative friends to mean people who create a huge problem or shake us up so greatly that we think they have done something terrible. We might not pay much attention to all the little things that preceded it. But these things begin small and then get big. Therefore you should avoid those negative friends who prevent you from developing even tiny virtuous wishes.

Bamboo：Bamboo经常看到有些人真的非常好，但他/她的家人却很坏。因为他/她离不开家人，所以别人也没办法帮忙。

最近看到一个新闻，2024年1月17日，一对都在谷歌任职的中国年轻小夫妻，并没有暴力倾向的丈夫突然用拳头把妻子活活打死了。什么原因并未报道。但看两人都在同一家高科技公司工作；在美国才工作了两、三年，应该还没绿卡，就贷款买了200万的大房子；光是这两条就说明两人虽然读书都很厉害，但做事似乎并没有任何头脑。Bamboo觉得就算是很志同道合的夫妻，也不要形影不离地老黏在一块儿。各自应该有个独处的空间。按佛陀给在家人制定的六斋日，每个星期安排一天或两天的时间，放下平时的工作和人，身心清净地独居一下。这样很多事情就会想清楚，矛盾也就不会升级。

以上解釋了遮遣的學處。對於不該做的知道了，該做的部份，由於時間的關係，就不多說了；對的都該去做，不正確的我也說了，因此該做的部份請各位盡力去做。
That completes the things you should avoid. Although the explanation of things you should do usually comes next, no particular explanation is necessary. These are, however, things that you need to do.

--如何皈依三宝--
Taking Refuge

接下來要給予皈依戒了。剛剛談得只是在文字、語言上的一個介紹，而接下來要領受的皈依戒可不是死板板的文字或語言的東西了，這裡的文字也是活生生的，意思 就是有感覺的。因此，是要有感覺的；現在，各位若能以真心來皈依，結合自己當下就具備的來皈依的話，才會有所感受。
Now it is time to take the refuge vows. Before taking the refuge vow, it has all been just words, but when we take the vow, it should not be merely words: if we are really and truly saying the words, they should be meaningful and they should be said with feeling. To bring about this feeling, take what is already present within your being and combine it with the refuge vow. If you combine taking refuge with the Dharma that is present within you right now, I think it will have feeling.

首先，我們好好想一想，我們說皈依佛，佛在哪裡？如果我們連佛是誰都不認識的話，那我們怎麼能皈依佛呢？因此，我們現在觀察看看什麼是佛？佛經當中有提 到，真實的佛就是具備一切功德、斷盡一切罪障者，現在我們可能找不到這樣一個斷證功德都圓滿的人，但現在，我們可以觀想在前方，有著可以說跟我們有法緣的 上師、善知識或說法者，他們代替佛陀，我們視其如佛，如此來做皈依。
If we can’t find the Buddha whom we are taking refuge in, there’s no way we can take refuge. When we look to see where there might be a buddha, we might look for someone who matches what the Buddha described as a buddha—someone who has extinguished all faults and who has all the qualities— but nowadays there isn’t really anyone who has extinguished all faults and who has all the qualities. But there is the lama present before us—the spiritual friend to whom we are connected, who teaches us the Dharma and shows us the path—so we make the lama the Buddha’s representative and think of them as a buddha.

然而善知識也只是一個所依而已，他不能代替掉我們的煩惱。真正能夠降服煩惱的是什麼呢？是法寶。所以接下來，我們要想想，什麼是法？法是很廣泛的，有很多 不同的解釋，但是，法最主要的意思，也是我過去常講的，法就是我們每一個人現在都具備著的一念微細的善心，可以是信心、虔誠心或是慈悲心，都可以。或者說 法就是我們從小與身俱來的一念善心。因此現在，請大家好好的回憶，將我們本有的微小善心開顯出來；我們要知道：有了這念善心，一切佛法的修持才能開展。所 以在皈依法時，大家要這樣來想。
But the spiritual friend is just someone for us to follow; we can’t take the spiritual friend and whack the afflictions over the head with him. What we can use to hit the afflictions over the head is the Dharma. There are many things that we can say about the Dharma, although I have already explained the main points. At this point we do have subtle virtuous thoughts present within ourselves. Those might be faith, devotion, loving-kindness, or other such thoughts. Additionally, we instinctively had virtuous thoughts when we were children. We should remember all these thoughts now and evoke them especially. We should think that because of them we can start to practice and that because of them we are going to embark upon all the paths.

前一段時間，我在米麗寺說過，這裡我想再重複說一次。舉自己為例，我在四、五歲的時候，有一段很深刻的記憶。當時是在牧區，由於是牧民，總是會殺生的。我 記得有一次我看到牧民在殺生，或許可以說是悲心或憐憫心吧，總之當時有一種很強烈的感受生起。這是我四、五歲時的記憶。一直到現在，我也二十歲了，在這麼 長的一段時間當中，我讀了不少佛典，有時也好像在做一些修持，但是直到現在，我還是沒有找到比小時候那念慈悲心更好、更深刻的感受。
In my case, for example, I remember what it was like when I was four or five years old. Since I was a nomad, my family slaughtered animals. When an animal was killed, I naturally felt compassion or something like it, and the feeling was strong and intense. That was when I was four or five, but now I am getting into my twenties. I have read many books and occasionally done a bit of practice here and there, yet I have never since felt any compassion that could rival what I felt when I was little.

所以意思是說，比起妄念造作而成的千百種修持，自然、本有的一念功德是更加殊勝的。因此，對於我們本具的功德，那一念慈愛之心，我們要好好珍惜，並且將之昇華到佛法當中，這會非常的好。
This is why calling the qualities and love that we innately have to mind and bringing them into our Dharma practice is so much better than hundreds or thousands of conceptually fabricated practices.

接下來皈依成就法道的友伴——僧寶。這次參加課程的學員很多，有的互相之間是法友。很多時候我們心中只想到上師、上師，而忽略了身邊的法友。所以，現在要 好好想一想法友，我們要互相照顧、關愛，並且要有清淨的誓言跟戒律，就這樣帶著互相關愛法友的心來皈依僧寶。總之，照著以上的想法來皈依三寶。
Many of you have Dharma friends, but usually you only think about the lama and do not particularly pay any attention to your Dharma friends. Yet you should keep your Dharma friends in mind, and consider how you can create Dharma connections with one another and develop those Dharma connections through harmonious samaya commitments with one another. Considering this, you should rely upon each other. This is how you should think of the Three Jewels as you go for refuge today.

皈依的人中，其中也有一些藏族。有些藏族人，輕輕鬆鬆的坐在那兒，心中想：反正課程是針對華人與西方弟子的，好像有點事不關己。這可不行，我現在就在說藏文啊。為什麼我要說藏文呢？某方面來說，就是為了讓你們聽懂才說的。因此，你們也不應該掉以輕心。

（法王用中文說 H.H. spoke chinese）

你們當中有一些是自己要皈依，也有一些帶著很多人的照片要皈依，所以呢，你們一起發願皈依就行了。

--授皈依戒--
Given Refuge Vow

（法王用藏文說 H.H. spoke tibetan）

接下來要跟著來念誦皈依文，首先先念誦藏文的皈依文，之後再跟著念誦中文的皈依文，大家要想起剛剛所提到的佛、法、僧的思惟。

སངས་རྒྱས་ལ་སྐྱབས་སུ་མཆིའོ།།
I go for refuge to the Buddha.
皈依佛，

ཆོས་ལ་སྐྱབས་སུ་མཆིའོ། །
I go for refuge to the Dharma.
皈依法，

དགེ་འདུན་ལ་སྐྱབས་སུ་མཆིའོ།།
I go for refuge to the Sangha.
皈依僧。

(Recite three times. 誦三遍)

接下來用中文唸皈依文。

我從今天起，皈依佛，皈依法，皈依僧。（唸三遍）

現在唸完皈依文了，我們要想，過去得到過皈依戒的，現在皈依戒更加的穩固與增長。以前沒有受過皈依戒的，我們現在得到皈依了。所謂得到，不是得到個什麼新的東西，而是得到了一種承擔與誓言的力量。

需要皈依名字的，之後可以跟課程的主辦單位聯繫，他們會給予各位。

現在我給予了皈依戒了，那麼皈依戒給完之後，對於各位，我有一些希望。也沒什麼特別的，就像剛剛所講的學處，希望各位盡力做到，這是一般性的希望。那特別 的，我個人的希望是什麼呢？今天給予了皈依戒之後，我並不會期望各位多精進的修持，修成如佛一般的大神通，甚至修到頭上有法髻，腳上有法輪等等，當然，各 位如果這樣精進，也很好，但我不會勉強各位，因為我自己的法髻都還沒長出來。
After having given you the refuge vows, I have a hope for all of you. Of course it is important for you to keep all the precepts I explained as well as you can—that is generally just how it is done. What I have to say from my own part is that I have no particular hope that now that I have given you the refuge vow, you will do your practice so well that in the future you will be able to perform great miracles, awaken to buddhahood, grow an ushnisha on your head, and have wheel designs on the soles of your feet. It is of course good if that happens, but I have no specific expectation of that. If I had such expectations, I should hope for the same for myself, but I haven’t grown anything yet.

重要的是，世界上任何一個團體、一個群體都是非常重要的。團體之間，若是互相傷害，它可能毀滅整個地球。但是，如果團體之間是互相的關愛，整個地球也會和 平。我們現在大家聚在一起，我也給予了皈依戒，我希望每一位都能生起關懷世界的心，一種責任感、一種勇氣要生起來。大家的心要關懷整個世界，不只是心中想 而已，也希望大家以實際的行動來關懷我們的周遭，關懷整個世界。我是帶著這樣的期望，而給予各位皈依戒的，所以大家要盡力培養利他的心，培養慈悲的心。實 際的行動可以從小地方開始做，例如從家裡、親人開始，慢慢的擴大到我們的社會及國家。這個就是我傳授皈依戒之後，我個人對於各位的寄託跟期望。希望你們盡力做到。
The main point is that on this earth, communities are extremely important. If communities act in negative ways toward each other, it harms the entire earth. If communities act well toward each other and do good things, it brings good things to the whole world. Now that you have gathered here and I have given you the refuge vow, the main thing for all of you is that you take greater responsibility for this world. I hope that you develop more courage to work for happiness in the world, and that when your courage increases, all the particular intentions you now have for this world do not just remain mere thoughts but can really and truly be demonstrably shown on this earth. Do as much as you can as an individual to train in altruism and loving-kindness, and then do what you can to bring happiness from the small scale of within your family up to the larger scale of society in general and to all beings in this world. This is what I personally hope of you now that I have given you the refuge vows.

--发心--
Generating Bodhichitt

以上皈依圓滿。接下來是發心，前幾天在灌頂時，已經簡略的介紹過了，如果天天都只是說…；

事實上，發心這個詞很好，它是發心，並不是發口或發語，意思是要 在心上做的事情，不是口上唸唸文字而已。希望各位能在心上真正培養菩提心珍寶，而事實上我們每一個人都具備有菩提心的種子，我們並不是去得到一個新的東 西，而是訓練、開展原有的菩提心。因此，請大家好好承擔，觀修菩提心。
The word bodhichitta means the “mind of enlightenment.” It does not mean the “mouth of enlightenment,” thus we need to develop the mental attitude of bodhichitta. You should each for your own part put effort into it. Generally, everyone has the seeds of loving-kindness, compassion, and bodhichitta. We just need to increase them—we don’t have to buy them new. So please be persistent on your own part and meditate on the precious mind of enlightenment.

--禮拜与頂禮--
Prostrations

（法王用中文說 H.H. speak chinese）

接下來要介紹有關禮拜、頂禮的部份。皈依大禮拜的時候，頂禮很重要，但是有很多人不知道要怎麼拜，拜不標準，所以很辛苦，流汗。聽說在台灣很熱，整天都在流汗，如果一個人要做皈依大禮拜的話就慘了。

頂禮有三種，即是身、語、意三門的頂禮。第一，身的頂禮是什麼意思呢？合掌和禮拜都是屬於身的頂禮。讚頌、唱頌屬於語言上的禮拜。心中意念著佛菩薩的功德 而生起尊敬心，這就是心的禮拜。但是，可能有的人會想，語上的唱頌與信心可能不是頂禮吧！覺得要身體搖動才算的上頂禮。這沒事的，因為，頂禮的意思就是南無，南無是梵文，南無同時有禮拜與尊敬的意思。所以頂禮可以有三種頂禮，就是身、語、意的頂禮。
There are three types of prostration: mental prostrations, verbal prostrations, and physical prostrations. Joining your hands and bowing your head is a physical prostration, singing praises is a verbal prostration, and mentally recalling qualities and developing faith is a mental prostration. You might think that feeling faith in your mind and reciting praises must not be prostrating— that a prostration has to involve physically bowing and scraping. But this is not so, because the Sanskrit word for prostration, namo, means to pay respect as well as prostrate.

頂禮有很多的功德，講也講不完。

在此先講一個故事，一九二五年，在上海，有一個屠夫，對佛陀升起信心而單手合了一個掌，就死去了。九個月後，他的家人都作 了一個相同的夢。夢裡，死去的家父說：「明天，鄰居家的豬圈會出生一隻長著人手的豬。所以你們要救我。」隔天，真的就發生了。因此，家人就把這隻豬，放生 到一個寺院的放生園裡。這可能就是一隻手合掌的利益。好奇怪是吧！沒這一隻手的話還可能認不出來了。所以，一隻手合掌都有這樣的利益的話，那兩隻手的話就可能長出翅膀。(Bamboo：以后看到一只会飞的猪，估计就Bamboo了。)
There is a story about this. Somewhere in China in 1925, there was a butcher who had slaughtered many animals and then passed away. At the time of his death, he felt faith in the Buddha and raised one of his hands out of respect. One night nine months later, all of his family members had the same dream. They dreamt that the next day a piglet would be born in their neighbor’s pigsty with one human hand. In the dream, the piglet begged, “Please protect me.” As in the dream, the next day such a piglet was born. When they saw it had actually occurred as they had dreamt, the family bought the piglet and released it in a monastery that had an area set aside for animals whose lives had been saved. This is probably the benefit of raising a single hand in respect. If raising a single hand has that much benefit, joining both hands must have a much greater benefit. This has a significant meaning.

所以不是光只是身的動作，背後有著信心及恭敬心更重要。身的動作，有時候會假裝，可以做的漂漂亮亮的，但是最重要的是心。心也要清靜，身也 要清靜，這兩者都清靜的話，就有大功德出現。(Bamboo：显然是Bamboo嘛。)

接下來再談到一個禮拜的功德，就是我們可以作七支都具備的禮拜。那怎麼作呢？第一，身口意三門恭敬而修行便是「頂禮」。此事讓佛歡喜的部分，就是「供 養」。依靠這個諸佛菩薩歡喜的力量，而清淨罪障，就是「懺悔」。對此感到歡喜，就是「隨喜」。依靠這個因緣，諸佛菩薩都會願意「常轉法輪」，「常住世 間」。佛菩薩開心的話，他們會常住世間，常轉法輪，不開心的話，他們不會做（大眾笑）(Bamboo：所以“老受”跑了)。雖然有菩薩心，但是需要功德圓滿，如果功德不圓滿、不具足的話那就 沒辦法。然後，將此事的一切善根，都迴向菩提，就是「迴向」。
According to the sutras, the best way to gather the accumulations is the seven-branch practice, and prostrating is performing all seven branches. Paying respect with body, speech, and mind is prostration. Pleasing the buddhas is offering. Purifying one’s misdeeds, obscurations, wrongs, and downfalls through the power of support—one of the four powers of the antidote—is confessing. Feeling happy about such purification of misdeeds and so forth is rejoicing. This becomes a cause for the buddhas and bodhisattvas to promise to turn the wheel of Dharma and stay longer in this world realm, thus it is a request to turn the wheel of Dharma and a supplication not to pass into nirvana. Dedicating this virtue to achieving buddhahood is the dedication.

所以一個禮拜都聚集了七支供養。所以頂禮不只是身體的動作，其背後還有很大利益，是很深廣的法門。(Bamboo: 大礼拜最大的利益就是：被关在室内出不去的时候，用来锻炼身体很不错。做完几十万遍，就跟游泳一样，变得膀大腰圆。)

接下來先講合掌的方式！這裡講的是西藏的方式，所以你們在做大手印前行的大禮拜的時候，你們可以做這個，但是平常你們要怎麼合掌，我也不管了（大眾笑）。首先，合掌時指尖要合在一起，但掌心不要碰到一起，要留著一個空間。兩個拇指要放進去裡面。形狀像是合著的蓮花，早上都會賣的那個（大眾笑）。這些代表什 麼意思呢？這裡空心代表法身，三身中的法身，也就是空性。手的形狀代表色身，兩隻手代表的是方便和智慧，但這是我們拜的時候會代表，其他時候就不定了，有 的時候這兩隻手會一些壞的事情，那時候可能就不是方便和智慧，可能就是魔鬼吧！一個是魔，一個是鬼（大眾笑）魔鬼合了起來。但是做善事的時候，兩隻手代表 了方便和智慧。兩手合起來，具備了方便智慧雙運未生起到開起，開起者穩固，穩固者更加增長，合掌代表這麼好的緣起。
Next is how to prostrate, starting with how to join your hands: Touch your fingertips together but leave space between the centers of your hands so that they do not touch. Then insert your thumbs between the hands. Your hands should have the shape of a lotus blossom that has not yet opened but is just about to bloom. Leaving the empty space in the center represents the dharmakaya. The shape represents the form kayas. The right and left hands represent means and wisdom—at least when we act virtuously. If we act unvirtuously, they might represent maras and obstructors! By joining these two representations of means and wisdom, we create the auspicious connection for the path to arise where it has not arisen, never weaken where it has arisen, and continue to grow and develop without weakening, through the union of means and wisdom.

拜的時候，先合掌於眉間，即是成就佛頂 髻的因，有的時候，密教提到要放在頂門，但這裡是說放在眉間，有時候放在頂門不方便，我的手是沒問題，很長，但是那些短短的手的話，就會需要低頭啦！（大 眾笑）。之後，合掌於喉間。（這一段法王合掌示範說不需要硬將雙手碰到喉部，象徵的放在喉部就好。要不然放在心間的話，還要把心拿出來才行了。）所以合掌放在喉間，會成就佛頸部的功德，如同白海螺的相好(Bamboo就脖子太短)。合掌放在心間，會成就大智慧。同時這些都會清淨三門的罪業。都懂了嗎？（大眾回答：懂了。）
Once we have joined our palms, we touch them first to our forehead. Then we place them at the level of the throat, and then we touch them to our heart. This represents the qualities of the buddhas’ three places and the purification of the obscurations of the three gates. Doing this is a cause for purifying the obscurations.

拜的時候，有很多的拜法，一般來說，大禮拜是屬於密乘的拜法；小禮拜是一般在顯教的拜法，是屬於整個佛教的拜法。所以你們在拜的時候，做大禮拜也可以，小禮拜也可以，中間應該沒有了（大眾笑）。如果腿不好的，跪著拜就可以了，把手放在三門然後再拜。我見過在顯教中就有這樣拜的。以前在中國的傳統，就會這樣 拜的。
When you do the refuge practice in the future, you are going to have to prostrate, and when you prostrate, you will generally have to do full prostrations. There are also many other types of prostrations, such as half prostrations—prostrations where the five points touch the ground. Full prostrations mainly appear in vajrayana instructions, whereas the half prostration, also called the prostration of the fivefold mandala, is the usual type of Buddhist prostration. It is okay to do full prostrations, and it is also okay to do half prostrations. Alternatively, if your knees are bad, it is permissible to kneel, touch your hands to the three places, and then touch your head to the floor. You don’t have to get up but can prostrate while kneeling.

最重要的是，我們拜的時候，不一定要十萬遍，因為有時候為了做十萬遍，就累得半死，還會生氣、討厭…，實在不像在修法的樣子，所以我們可以輕鬆一 點，一千、一萬都可以，但是至少要一千拜。（眾鼓掌…)，
Usually it is said that one should do a few hundred thousand prostrations. But many foreigners complain a lot when they do prostrations—they say that their back hurts or their knees hurt. Prostrating is good, but if trying to do a hundred thousand becomes a huge hassle and causes great difficulties, it is no longer Dharma practice. Since this is a ngondro practice that I wrote, when you practice, you can decrease the number a bit. You do not absolutely have to do one hundred thousand prostrations. The minimum is one thousand or ten thousand, or perhaps fifty thousand. Full prostrations are fine, and half prostrations are also fine. If you are able to do more, don’t limit yourself to a hundred thousand; it is also fine to do two hundred thousand. But even if you reduce the number of prostrations, you still must recite the refuge prayer at least one hundred thousand times.

但是這是我說的，別人不會說。

但是最重要 的，就是我剛才說的，禮拜的標準是什麼呢？就是禮拜的時候，會展現出一種清淨三門，尊敬恭敬的相展現出來，這才是禮拜的標準，這是我們要達到的。要不然， 在西藏有的人拜的時候，一付很緊張，很恐怖的樣子，不像是清淨三門、恭敬的相。所以達到禮拜的標準，才是真正的大禮拜。所以將來各位做大禮拜的時候，心中 不要想大禮拜是一件很困難、很麻煩的事情，要想這是造福、修心的方法。所以你們要繼續做。(Bamboo这头懒猪就是被大宝这个1000遍就够了的说法给引诱的，做完1000遍就高兴得不想再动了。可后来被障碍逼得，总担心不够，就不知不觉做了至少十几、二十万遍。所以这个1000遍就是忽悠你跑马拉松前的热身短跑，最后还是要你做完十万遍的。)
The most important thing to understand about prostrations is that a prostration is an expression or convention of body and speech that can show our respect. If doing this can demonstrate pure action of the three gates, it is a prostration. Otherwise it is not a prostration. If the prostrations we do fulfill that criterion, it does not matter how many times we prostrate. We can still gather the accumulations, and we have accomplished the primary purpose. In Tibet, prostrations can be scary—when you see them, they seem terrifying. Prostrations should not be like that; they should be an expression of faith.

（之後為了英文翻譯，法王用藏文複述一次以上的內容。）

今天就講到這裡，謝謝。

课诵

懺悔文 Confess

འདོད་ཆགས་ཞེ་སྡང་གཏི་མུག་དབང་གིས་ནི། །ལུས་དང་ངག་དང་དེ་བཞིན་ཡིད་ཀྱིས་ཀྱང༌།
Under the influence of desire, hatred, And ignorance, I have committed wrongs
往昔所造諸惡業，皆由無始貪瞋癡，
སྡིག་པ་བདག་གིས་བགྱིས་པ་ཅི་མཆིས་པ། །དེ་དག་ཐམས་ཅད་བདག་གིས་སོ་སོར་བཤགས། །
Using my body, speech, and also mind—I confess each and every one of them.
從⾝語意之所⽣，⼀切我今皆懺悔。

月藏經吉祥文 Sutra of Chandragarbha ཟླ་བའི་སྙིང་པོའ་མདོ།།

迴向 The dedication བསྔོ་བ། (法王領眾三拜)

願消三業諸煩惱　願得智慧真明了
普願罪障悉消除　世世常行菩薩道

Bamboo：藏密的那些功课老是说要做几十万、几亿遍的。但事实上你做完了也不会觉得到底有什么用。但不做的话，又别指望大宝以后会教你神通什么的。所以，最好就是每天抽出一小点时间，比如早晚各做个108遍，慢吞吞的花个好几年做完。这样即不会占用太多时间，又可以当作固定时间来收摄自心的一个方法。即使做完了没什么用，也不会觉得投资太大、血本无归。

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༄༅།། སྐྱབས་འགྲོའི་སྡོམ་པ།།》