四分律行事鈔資持記 3.785

3.785

第二，三歸中，制意引經。初正明受意。即《多論》云：如人獲罪於王，投向他國，以求救護；眾生亦爾，繫屬於魔，有生死過；歸向三寶，魔無如之何；故知若受三歸，得脫生死。煩惱魔者，三毒劫善故；五陰魔者，遷謝不停故；死魔者，逼切報命故；天魔者，撓令退道故；四皆惱害，不能自由，故名魔也。名下，次彰法勝。名一義異者，彼經第五自解云：佛常，法常，比丘僧常，此明如來欲示眾生常住真心，一體二寶，故於方便教中，隨宜離合，故云諸佛境界等；既知方便，本為引實；今受三歸，無非顯性；機雖未達，可使由之；而授者用教，不可不知之。說一為三者，經云：云何為一？佛告摩訶波闍波提憍曇彌：莫供養我，當供養僧；若供養僧，即得具足；汝隨我語，則供養佛；為解脫故，則供養法；為受用故，則供養僧。說三為一者，如《多論》，問：佛亦是法，法亦是佛，僧亦是法，正是一法，有何差別？答：雖有一義，相有差別；無師大智，一切功德，是佛寶；盡諦涅槃，是法寶；聲聞學無學功德，是僧寶是也。又下，顯功能。故知三寶加護，不為他害；龍畜尚爾，況於人乎！《義鈔》，即受戒法中；《業疏》委備，此不煩引。

Second: In the Three Refuges, regarding the intention behind the injunction, scriptures are cited. First, it directly clarifies the intention of receiving them. Namely, the Sarvāstivāda Vinaya Vibhāṣā says: Just as when a person commits a crime against a king and flees to another country to seek rescue and protection, sentient beings are also like this: bound to Māra, having the faults of birth and death, when they take refuge in the Triratna, Māra can do nothing against them. Thus we know that if one receives the Three Refuges, one is able to escape birth and death. The "Māra of afflictions" is so called because the three poisons plunder goodness; the "Māra of the five aggregates" is so called because they transition and perish without cease; the "Māra of death" is so called because it presses upon and cuts off retribution-life; the "Heavenly Māra" is so called because it disturbs and causes one to regress from the Way. All four cause affliction and harm so that one cannot be free; hence they are called "Māras". From "The name..." down, it next demonstrates the superiority of the Dharma. "The name is one, the meaning different": the fifth fascicle of that sūtra itself explains that the Buddha is eternal, the Dharma is eternal, and the bhikṣusaṃgha is eternal. This explains that because the Tathāgata wished to reveal to sentient beings the eternally abiding true mind and the unitary nature of the two jewels, within the expedient teachings he separated and combined them according to suitability; hence it says "the realm of the Buddhas", and so forth. Since we know that expedient means were originally intended to introduce the ultimate, now receiving the Three Refuges is entirely about revealing the [Buddha-]nature. Although the capacities of trainees may not yet reach it, they can be made to follow it; and those who confer them, applying the teaching, cannot afford not to understand it. Regarding "explaining one as three": the sūtra says: What is meant by one? The Buddha told Mahāprajāpatī Gautamī: "Do not make offerings to me; you should make offerings to the Saṃgha. If you make offerings to the Saṃgha, you will attain fulfillment. If you follow my words, then you make offerings to the Buddha; for the sake of liberation, you make offerings to the Dharma; for the sake of utilization, you make offerings to the Saṃgha." Regarding "explaining three as one": as in the Sarvāstivāda Vinaya Vibhāṣā, it asks: The Buddha is also Dharma, the Dharma is also Buddha, and the Saṃgha is also Dharma; they are precisely one dharma, so what distinction is there? It answers: Although there is a single principle, their characteristics have distinctions. Masterless great wisdom and all merits are the Buddha jewel; the truth of cessation, nirvāṇa, is the Dharma jewel; the merits of the śrāvakas in training and beyond training are the Saṃgha jewel. This is it. From "Also..." down, it reveals its functional efficacy. Thus we know that under the protection of the Triratna, one is not harmed by others. If this is so even for dragons and animals, how much more so for humans! The Yichao is within the Chapter on Precept Reception; the Karma Commentary covers it in detail, so it is not cited here to avoid trouble.