妙法蓮華經玄義 5.47

5.47

Fourth, in clarifying function: if we explain the meaning by dividing the characters, “merit” (gong) pertains to self-advancement, and “function” (yong) pertains to benefiting beings. If we explain them together, it directly refers to transforming others. At the stage of the five grades, although the principle is not yet manifest, contemplative wisdom is already perfect; endowed with the nature of afflictions, one can know the Tathāgata’s secret treasury and is capable of serving as the initial refuge for the world. Relying on such a person is just like relying on the Tathāgata; one should know that before long, they will approach the tree of awakening and draw near to sambodhi. All the world should bow to them; all worthies and sages delight in seeing them. If through the similitude understanding of the six senses one’s perfect contemplation becomes ever brighter, one parts forever from the ocean of suffering. Being able to fill the trichiliocosm with a single marvelous sound, wherever their intent reaches, all devas and nāgas turn toward that place to hear the Dharma. When that person preaches the Dharma, they can cause the great assembly to rejoice; they are still the foremost refuge. The Mahāparinirvāṇa-sūtra designates four refuges, the meaning of which applies to both the perfect and distinctive [teachings]. Human masters mostly judge them according to the distinctive [teaching]: prior to the grounds is generally called the first refuge; ascending the grounds up to the third ground, where views are completely severed, is called srotāpanna; reaching the fifth ground, where thoughts are encroached upon, is called sakṛdāgāmin, which is the second refuge; reaching the seventh ground, where thoughts are exhausted, is called anāgāmin, which is the third refuge; from the eighth to the tenth ground, where the three residual habits of desire, form, and mind are exhausted, is called arhat, which is the fourth refuge. If we infer the perfect in contrast to the distinctive, one should explain three refuges in terms of the ten dwellings, contrasting with prior to the dwellings to make four refuges. If we judge from beginning to end: the five grades and six senses are the first refuge; the ten dwellings are the second refuge; the ten practices and ten dedications of merit are the third refuge; and the ten grounds and equal enlightenment are the fourth refuge.