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皈依教授(A Teaching on Taking the Refuges)

時間:2018-06-28 21:16:53 來源:西藏在線 責任編輯:西藏在線小編




藏譯英 Richard Sherburne, S.J.

     英譯漢  圓滿菩提心翻譯組  


In Sanskrit: Sarana-gacchami-desa.

In Tibetan: A Teaching on Taking the Refuges



I pay homage to the Three Jewels.

I bow to that which deigns to bestow

The happiness of the highest Nirvana

And has cleansed away the entire suffering

Of the Five Rebirths and Three Evil Destinies.


1) 器         9)定義

2) 次第    10)行為

3) 動機    11)舉例

4) 持續    12)分界

5) 特性    13)過失

6) 標準    14)必要性

7) 方式    15)利益          

8) 修學

The explanation of Going for Refuge is presented here under

these fifteen headings:

1) Vessels (rten) 9) Definition (nges pa'i tshig)

2) Stages (gnas) 10) Deeds (las)

3) Motivation (bsam) 11) Example (dpe)

4) Duration (dus) 12) Divisions (dbye-ba)

5) Character (rang bzhin) 13) Defects (nyes-dmigs)

6) Criteria (tshad) 14) Necessity (dgos-pa)

7) Manner (tshul) 15) Benefits (phan-yon).

8) Training (bslab)

(1) 有二種人是適合的器:

a) 屬于大乘種性,

b) 屬于小乘種性。

[1] There are two [kinds of] persons who are (fit) Vessels:

a) those who belong to the Great Vehicle family, and

b) those who belong to the Lesser Vehicle family.

(2) 次第,此處由大小乘之不同分二。在大乘傳統中,所皈依的三寶是:真如三寶,證三寶,和當下現前三寶。

[2] As for the Stages (gnas), here there are two divisions by

reason of the difference between the Great and Lesser Vehicles.

Thus in the Great Vehicle [Mahayana] tradition, the Three

Jewels to which one goes for refuge, are [depending on one's

level]: the Three Jewels of Suchness, the Three Jewels of Direct

Realization, and the Three Jewels present here and now.

如此,有: a) 法界,無二無分別智,無謬智之次第,

b) 有大菩薩地次第,其平等了知所有諸法為法空如虛空;此為智慧波羅密,無垢法界,

c) 次,有如下之修行者各種之修道進階次第:




That is, there are: a) [those taking Refuge] who are at the stage of the Realm of Reality, that wisdom of non-dual nonconceptual realization, the non-erroneous knowing of what is to be known, and

b) there are those at the stage of the great Bodhisattva Level who when in equipoise know all phenomena as [empty of reality as] the dome of the heavens; that is, the Perfection of Wisdom itself, the pure Realm of Reality, and

c) Again, there are those at [various] stages of religious development such as:

The Perfections and [Bodhisattva] Levels,

The Thirty-seven Wings of Enlightenment,

The Four Truths, and the two kinds of Form Body.

And there also is the bodhisattva in the Practice Path stage, as well as the Equipment Path bodhisattva, with his prayer books and Nine Great Texts of scripture, and things like casting small clay or metal images, and painting.

In the tradition of the Lesser Vehicle [Hinayana], the saying is:

Whoever goes for refuge to the Three, goes for refuge to the Buddha, and to his Community-making Teaching, both in the No-Study stage and in Nirvana as well.

(3) 動機:


[3] As to Motivation:

The Mahayanist thinks of the good of all sentient beings without exception. As for the other [Hinayanist], it is the thought of one's own good only.

(4) 持續:


[4] As to Duration:

For the Mahayanist, it lasts up until the heart of Awakening.

For the one (Hinayana), the pledge is for only as long as this life lasts.

(5) 特性:行者具慚愧心和謙卑心,自然得受皈依。

[5] As to Character: It is the person who has a sense shame and modesty, and to whom [Taking the Refuges] comes spontaneously.

(6) 標準: 他們同意真實受皈,并有意求皈依。

[6] As to the Criteria:

They are the assent, the actual taking of refuge, and doing so deliberately.

(7) 方式:有受皈儀軌,弟子應從喇嘛上師處求。

[7] As to Manner: There are rituals for taking the Refuges, and they should be asked from a lama.

(8) 修學:有普通和特別;及從喇嘛上師處得到口傳。

[8] As to Training: There is the ordinary and the extraordinary; and one learns about this from the lips of a lama.

(9) 皈依之義:該詞指行者得受皈依,因皈依是事,不從其他師處尋。

[9] As to the Definition [of "Refuge"]: the word denotes that one has taken refuge because one is a subject, seeking no other master.

(10) 行為:此為誓戒之基:諸如一日之誓戒(八關齋戒)-此是入解脫大城之門,是生起菩提心之與愿樹。

[10] As to Deeds: they are what make up the basis of any vow:

such as the one-day vow [of eight precepts] - and they are the entrance gate of the great City of Liberation, and are the root from which will grow the Wish-granting Tree of the Thought of Awakening.

(11) 舉例:如外現國王或大臣之威望,無論如何以任何方式不犯其戒。

[ 11 ] As for an Example: It is like subjects showing reverence to a king or minister, not transgressing his precepts in any way whatsoever.

(12) 此分界是普通(小乘)和 特別(大乘)之區別。

[12] The Divisions are the distinctions of the Ordinary [Hinayana] and the Extraordinary [Mahayana].

(13) 過失,有二:即,有缺陷之皈依或愚癡者。對于有缺陷之受皈,月稱口傳提供了一個解釋作為例子,引用如下:“當修行者已受大乘誓戒,如果他仍依小乘,他迷失方向繼續行進,如何能釋此為圣行?”

[ 13] As to Defects, there are two:

namely, a defective [going for Refuge] or an ignorant one. As to the defective (refuge-taking), a quotation from the lips of Candrakirti provides an explanation as an example:

"When one has taken the vow of the [higher] Vessel,

If one then again relies on the lesser,

And continues in that spoiled direction,

How do you explain that as holiness?"

(14) 受皈之必要,世尊言,大部分眾生因恐懼而害怕,向天堂樹,森林和山,諸喜悅之方式而求皈護。然而,這些皈依不是有價值的,任何人依靠此種皈依,非勝皈依,此將無能從諸痛苦中得到解脫。但任何人無論何時皈依佛陀,佛法和僧,他將解脫眾苦,和眾苦因。他會得到八圣道和涅槃之樂。他將從慧觀得四圣諦見。此為最高最勝皈依。依靠皈依,他將解脫眾苦。”此為皈依之必要。

[14] As to the Necessity of Refuge-taking, the Blessed One has said,

Most human beings, terrified by fears,

Go for refuge to the paradise trees of sanctuaries,

to the forests and mountains, and to all manner of pleasures.

However, those refuges are not the chief ones,

And whoever relies on those refuges,

Which are not the best ones,

Will not be freed from all suffering.

But whenever anyone has gone for refuge

To the Buddha, the Teaching and the Community,

He passes beyond all suffering, as well as

The suffering from which suffering is bom.

He goes to the happiness of the Eightfold Noble Path and Nirvana.

He gains the view of the fourfold Noble Truths

Through his Insight.

That is the highest refuge, and the one

That is the best of all.

Relying on that refuge, he will be saved

From all suffering."

Such is the necessity of the Refuges.

(15) 利益,有三:

a) 因時利益,b)道時利益,c)果利益。


b) 道時利益:此促成行者修學四諦,八圣道,七覺支等等。


[ 15] As for the Benefits, there are three:

a) benefits at the time of Cause, and

b) benefits at the time of Path, and

c) benefits of the Result.

a) At the time of Cause there are benefits in this life, and in the series of other lives. In this life the benefits are: being freed from the Eight Great Terrors, and having the friendship of the thousand ods who rejoice in the Teaching and are without

obstacles, and things like having a joyful mind at the moment of death. As to other life-series, they will lead one away from the sufferings of the rebirth cycle and of the evil destinies, and

will bestow the higher rebirths and [finally] Nirvana.

b) As for the benefits on the Path: they cause one to practice the Four Truths, and also the Eightfold Noble Path, and the Seven Limbs of Enlightenment, and so on.

c) As for the benefits of Result: one attains the two Nirvanas, and the Triple Bodies.


I have presented these things concisely; one must learn the fuller explanation from a lama and the oral tradition. This Teaching on Taking the Refuges was composed and published by Dipamkara-Sri-jnana.


阿底峽尊者造 藏譯英 Richard Sherburne, S.J. 英譯漢圓滿菩提心翻譯組 道歌:修行頌In Sanskrit: Carya-glti.In Tibetan: A Song for the Practice禮敬孺童圣文殊師[詳細]
阿底峽尊者造 藏譯英 Richard Sherburne, S.J. 英譯漢 圓滿菩提心翻譯組 In Sanskit: Eka-smrty-upadesaIn Tibetan: Instruction on Single-Awareness禮敬圣觀世音菩[詳細]


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