俱舍論記 14.151

14.151

「有餘師說至十八不共法」者，敘異說。此師意說：以佛身中有為無漏功德，及佛身中有漏功德為佛寶體。不取生身，非功德故，不同論主；兼取有漏，不同說一切有部。若依《宗輪論》，大眾部等一切如來無有漏法。上來雖有異說不同，總明所歸三寶體性。問：說一切有部所歸依中，何故不說獨覺、菩薩？解云：如《正理》三十八云「所歸依者，謂滅諦全、道諦一分，除獨覺乘、菩薩乘學位無漏功德。何緣彼法非所歸依？彼不能救生死怖故。謂諸獨覺不能說法教誡諸有情令離生死怖；菩薩學位不越期心故，亦無能教誡他義故。彼身中學、無學法不能救護，非所歸依。」廣如彼說。

Regarding "Other masters say [...] the eighteen āveṇika-buddhadharmas": Presenting a different opinion: The intention of these masters is that the conditioned anāsrava qualities in the Buddha's person and the sāsrava qualities in the Buddha's person constitute the entity of the Buddha-jewel. They do not take the janmakāya, because it is not a quality—thus differing from the author of the treatise; yet they additionally take sāsrava [qualities]—thus differing from the Sarvāstivāda. If one follows the *Samayabhedoparacanacakra*, according to the Mahāsāṃghika and others, all Tathāgatas have no sāsrava dharmas. Although various differing views have been presented above, they collectively clarify the essential nature of the Three Jewels in which refuge is taken. Question: In what is taken refuge in by the Sarvāstivāda, why are pratyekabuddhas and bodhisattvas not mentioned? The explanation says: As the *Nyāyānusāra*, fascicle 38, says: "That in which refuge is taken is the whole of nirodha-satya and a portion of mārga-satya, excluding the anāsrava qualities of the stage of training (śaikṣa) in the Pratyekabuddhayāna and Bodhisattvayāna. For what reason are those dharmas not that in which refuge is taken? Because they cannot rescue one from the fear of saṃsāra. That is, pratyekabuddhas cannot preach the Dharma to instruct sentient beings to abandon the fear of saṃsāra; and because those at the stage of training as a bodhisattva do not exceed their resolved intention, they also lack the capacity to instruct others. The śaikṣa and aśaikṣa dharmas in their persons cannot protect and rescue, and are not that in which refuge is taken." It is detailed as stated there.