俱舍論記 1.13

1.13

「拔眾生出生死泥」者，此明利他德。謂拔眾生出生死泥，此顯恩德。受眾多生死，故名眾生。夫生必死，言生可以攝死，故言眾生；死不必生，如入涅槃，是故不言眾死。或舉初顯後，設有餘文；言眾死者，舉後顯初。生死無邊深廣難出，故以喻泥。「敬禮如是如理師」者，指德歸敬。如是之言，指上三德。問：何故長行云「如理師言顯利他德」？解云：但說利他即顯自利，夫利他者必自利故。又解：敬禮如是三德，敬禮如理師。如是總指三德。如理師言，別顯利他德。問：何故此論但敬三德，不言三寶？解曰：三德、三寶其義不同，隨造論者意樂說故。泛明諸論，三德、三寶有無不定，或說三德不言三寶，如此論說；或說三寶不言三德，如《阿毘曇心論》；或二種俱說，亦應有文，然未撿得；或二俱不說，如《發智論》。又解：此論亦敬佛寶，於智德中兼顯佛故。又解：此論亦敬法寶，涅槃果法即斷德故。不言僧者，略而不論，或四向、四果說之為僧。世親菩薩一阿僧祇耶向滿，智慧勝彼，故不歸敬。問：何故論主造《攝論》中亦敬僧耶？解曰：僧者謂眾，大乘菩薩容有眾多同時入聖，名僧歸敬。此宗菩薩唯一得入三十四心，不名為僧，故不歸敬。又解：此論亦敬僧寶，於恩德中兼顯僧故。故下論云「正法教手拔濟令出泥，拔眾生令出三界」，即顯僧寶。真諦三藏亦作此解。

'Pulling sentient beings out from the mire of saṃsāra': this explains the virtue of benefiting others. It means pulling sentient beings out of the mire of birth and death; this demonstrates the virtue of grace. They are called 'sentient beings' (zhòngshēng, lit. 'multitude of births') because they undergo many births and deaths. Now, birth is inevitably followed by death; speaking of birth can encompass death, so they are called 'multitude of births'; death is not inevitably followed by birth, as when entering nirvāṇa, and for this reason they are not called 'multitude of deaths'. Alternatively, mention of the beginning indicates what follows; if there are other passages that speak of 'multitude of deaths', mentioning what follows indicates the beginning. Birth and death are boundless, deep, and broad, difficult to escape; hence the metaphor of 'mire'. 'I pay homage to such a teacher who accords with reality': this designates the virtues and pays homage. The phrase 'to such' refers to the three virtues above. Question: Why does the prose commentary state: 'The expression "teacher who accords with reality" demonstrates the virtue of benefiting others'? Answer: Merely stating the benefit of others already demonstrates self-benefit, for one who benefits others must necessarily have benefited oneself. Another explanation: 'I pay homage to such three virtues; I pay homage to the teacher who accords with reality.' 'Such' refers generally to the three virtues. The expression 'teacher who accords with reality' specifically demonstrates the virtue of benefiting others. Question: Why does this treatise only pay homage to the three virtues without mentioning the Three Jewels? Answer: The three virtues and the Three Jewels differ in meaning; they are stated according to the intention and inclination of the treatise master. Speaking generally of treatises, the presence or absence of the three virtues and the Three Jewels is variable: some state the three virtues without mentioning the Three Jewels, as in this treatise; some state the Three Jewels without mentioning the three virtues, as in the Abhidharma-hṛdaya; some state both, which must also exist in texts, though not yet located; some state neither, as in the Jñānaprasthāna. Another explanation: This treatise also pays homage to the Buddha Jewel, since the Buddha is concurrently demonstrated within the virtue of wisdom. Another explanation: This treatise also pays homage to the Dharma Jewel, because the fruitional dharma of nirvāṇa is precisely the virtue of abandonment. As for not mentioning the Saṃgha, it is omitted for brevity; alternatively, the four practitioners of the path and four fruit-attainers are called the Saṃgha. Bodhisattva Vasubandhu had completed the approach of one asaṃkhyeya [eon], and his wisdom surpassed theirs, so he did not pay homage to them. Question: Why did the treatise master also pay homage to the Saṃgha when composing the Mahāyānasaṃgraha? Answer: 'Saṃgha' means a community; in the Mahāyāna, it is possible for multiple bodhisattvas to enter the noble state simultaneously, which is called a Saṃgha and is paid homage. In this school (Sarvāstivāda), only a single bodhisattva attains entry in thirty-four thought-moments, which does not constitute a Saṃgha, and therefore he does not pay homage to them. Another explanation: This treatise also pays homage to the Saṃgha Jewel, because the Saṃgha is concurrently demonstrated within the virtue of grace. Hence the treatise below states: 'With the hand of the true Dharma's teaching, pulling them out to rescue them from the mire, pulling sentient beings to bring them out of the three realms'—this precisely demonstrates the Saṃgha Jewel. Tripiṭaka Master Paramārtha also gave this interpretation.