俱舍論記 14.156

14.156

「如世尊言至能解脫眾苦」者，引佛經證，對邪顯正。初兩頌顯邪歸依，後三頌顯正歸依。世間眾人為怖所逼，多歸依彼諸仙神、園苑神、叢林神、孤樹神及與制多。制多，即是外道塔廟。等，謂等取餘邪歸依。隨其所應，此所歸依非勝非尊。又解：不能解脫三惡趣苦故名非勝，不能解脫人、天趣苦故名非尊。所以者何？不由此歸依而能究竟解脫眾苦。又解：或怨賊苦逼，為避此苦投竄山谷。或遇愛別離苦，情欲散憂遊諸園苑。或飢苦所逼，採拾活命投諸叢林。或求不得苦，欲希果遂，求孤樹神。或厭現苦求未來樂，供養外道制多塔廟。等，謂等取所未說者，隨其所應，餘如前釋。諸有歸依佛、法、僧者，於四諦等中恒以惠觀。知苦，謂苦諦。知苦集，謂知苦之集，即是集諦。知永超眾苦，謂是滅諦。知八聖道，謂是道諦。道諦能趣安穩涅槃，此所歸依最勝、最尊。又解：能解脫惡趣苦名最勝、能解脫善趣苦名最尊，必因此歸依而能究竟解脫眾苦，故說歸依救濟為義，能脫眾苦。

Regarding "As the World-Honoured One said [...] can liberate from all suffering": Citing the Buddha's sūtra as proof, contrasting the false to reveal the true. The first two verses show false refuges, and the latter three verses show true refuges. People of the world, pressed by fear, mostly take refuge in gods of ṛṣis, gods of pleasure gardens, gods of groves, gods of solitary trees, and caityas. "Caityas" refers to shrines of non-Buddhists. "And so forth" means including other false refuges. As appropriate, these refuges are neither supreme nor noble. Another explanation: Because they cannot liberate one from the suffering of the three bad destinies, they are called "not supreme"; because they cannot liberate one from the suffering of the human and heavenly destinies, they are called "not noble." Why is this? Because one cannot completely liberate oneself from all suffering through this refuge. Another explanation: Pressed by the suffering of enemies and bandits, to escape this suffering they flee into mountains and valleys; or encountering the suffering of separation from loved ones, with a mind wishing to dispel sorrow they wander through pleasure gardens; or pressed by the suffering of hunger, foraging to survive they venture into groves; or suffering from not getting what is sought, wishing to obtain fulfillment, they pray to gods of solitary trees; or detesting present suffering and seeking future pleasure, they make offerings at non-Buddhist caityas and shrines. "And so forth" includes those not yet mentioned, as appropriate, and the rest is explained as before. Those who take refuge in the Buddha, Dharma, and Saṃgha constantly observe with wisdom in the four noble truths and so forth. Knowing suffering refers to duḥkha-satya. Knowing the origin of suffering means knowing the origin of suffering, which is samudaya-satya. Knowing the eternal transcendence of all suffering refers to nirodha-satya. Knowing the eightfold noble path refers to mārga-satya. Mārga-satya can lead to secure nirvāṇa; this refuge is the most supreme and most noble. Another explanation: Being able to liberate one from the suffering of bad destinies is called "most supreme"; being able to liberate one from the suffering of good destinies is called "most noble." It is necessarily due to this refuge that one can completely liberate oneself from all suffering; therefore taking refuge is said to have the meaning of rescue, being able to free one from all suffering.