俱舍論記 1.10

1.10

就序分中，一正明序分、二隨難別解。此初一頌，正明序分。就中，前三句明歸敬序，第四句明發起序。歸敬謂歸敬世尊，發起謂發起正宗，故先歸敬，後明發起。問：何故論初讚德歸敬？解云：恐有魔事造論不終，讚德歸敬請加備故。故《顯宗》云「以讚禮言滅諸惡障，標嘉瑞故。」又解：為知世尊有勝功德，於佛說法生信尊重。又解：猶如孝子，凡有所作皆啟父母。論主亦爾，今欲造論先啟世尊。泛明諸論，歸敬、發起有無不定，或有歸敬而無發起，如《阿毘曇心論》；或有發起而無歸敬，如《雜心論》；或二序俱有，如《俱舍論》；或二序俱無，如《發智論》。亦隨作論者意各異故。

Regarding the introductory section: first, directly explaining the introductory section; second, separately resolving difficulties as they arise. This initial single verse directly clarifies the introductory section. Within it, the first three lines explain the introductory refuge and veneration, while the fourth line explains the introductory inception. 'Refuge and veneration' refers to taking refuge in and venerating the World-Honoured One; 'inception' refers to initiating the primary exposition. Therefore, one first takes refuge and venerates, and only thereafter clarifies the inception. Question: Why praise [the Buddha's] virtues and pay homage at the beginning of the treatise? Answer: For fear that demonic obstacles might arise and leave the composition of the treatise incomplete, virtues are praised and homage is paid to request protective support. Hence the Prakaraṇaśāsana (Xianzong) states: 'By words of praise and salutation, all evil impediments are destroyed and auspicious omens are marked.' Another explanation: It enables one to know that the World-Honoured One possesses supreme virtues, thereby giving rise to faith and reverence toward the Dharma spoken by the Buddha. Another explanation: Just as a filial child informs their father and mother before undertaking anything, the treatise master does likewise; now, desiring to compose the treatise, he first informs the World-Honoured One. Speaking generally of treatises, the presence or absence of homage and inception is variable: some have homage but lack inception, such as the Abhidharma-hṛdaya; some have inception but lack homage, such as the Saṃyuktābhidharma-hṛdaya; some have both introductions, such as the Abhidharmakośa; some have neither introduction, such as the Jñānaprasthāna. This likewise depends on the differing intentions of the various authors.