俱舍論疏 1.22

1.22

「論曰至方申敬禮」，長行釋也。文中有二：一釋歸敬意、二隨文別解。此所舉文，釋歸敬意。故《正理》云「諸欲造論必有宗承，於所奉師理先歸敬。」乃至「令發殷淨信心，欲正流通彼所立教故，先讚禮佛薄伽梵。」《顯宗》云「以讚禮言，滅諸惡障，標嘉瑞故。」此論云「今欲造論，為顯自師其體尊高超諸聖眾，故先讚德，方申敬禮。」已上三論同釋此頌，竝唯歸佛，不說法、僧。有人云：所拔之中亦有僧，故通法、僧者。謬也。僧雖是佛所拔、何文證論主歸禮？今詳三論述讚禮意有其三種：一、教本佛說，欲傳佛教，故先讚禮，令發自他敬重信心。二、先讚世尊有勝三德，欲顯教主其體尊高超諸聖眾，證所立教真實不虛。三、讚禮大師以標吉祥，福力護念，能滅惡障、離諸魔事。惡障有三：一師障、二弟子障、三論障。若師有障，即不得著述。弟子有障，即不能受行。若論有障，即水火等滅。為離此障，故先讚禮。諸論之中，或有歸敬而無發起，如《阿毘曇論》；或有發起而無歸禮，如《雜心論》；或兼二種，如此論；或二俱無，如《發智論》。就歸敬中，或唯歸佛，或兼法、僧，皆是作者之意，不可傍求所以也。若傍求，言多繁雜。

'The treatise states: [...] only then expressing homage' is the prose commentary's explanation. In this text there are two parts: first, explaining the intent of the homage, and second, individually explaining according to the text. The text cited here explains the intent of the homage. Thus the Nyāyānusāra states: 'All who wish to compose a treatise must have a foundational lineage; it is reasonable to first pay homage to the master one follows,' up to 'in order to give rise to earnest and pure faith, and desiring properly to circulate the teachings established by him, one first praises and pays homage to the Buddha Bhagavān.' The Samayapradīpikā states: 'By means of words of praise and homage, all evil hindrances are eliminated and auspicious omens are marked.' This treatise states: 'Now, wishing to compose this treatise, in order to show that one's own teacher is noble and exalted in essence, transcending all gatherings of noble beings, one therefore first praises his virtues and only then expresses homage.' The above three treatises all explain this verse identically, paying homage solely to the Buddha without mentioning the Dharma or the Saṅgha. Someone said: 'Among those pulled out [of saṃsāra] there is also the Saṅgha, so it broadly applies to the Dharma and Saṅgha.' This is erroneous. Although the Saṅgha was pulled out by the Buddha, what text proves that the treatise master pays homage to them? Now, examining the three treatises, their intent in presenting praise and homage has three aspects: First, the teaching was fundamentally spoken by the Buddha; wishing to transmit the Buddha's teaching, one first praises and pays homage, causing oneself and others to give rise to reverent faith. Second, having first praised the World-Honoured One for possessing three supreme virtues, one wishes to reveal that the teacher of the doctrine is noble and exalted in essence, transcending all gatherings of noble beings, proving that the established teaching is true and not false. Third, one praises and pays homage to the Great Teacher to mark auspiciousness; through the protective mindfulness of the power of merit, one can eliminate evil hindrances and be free from demonic affairs. There are three evil hindrances: first, hindrances to the master; second, hindrances to the disciples; third, hindrances to the treatise. If the master has hindrances, he cannot write. If the disciples have hindrances, they cannot receive and practice it. If the treatise has hindrances, it is destroyed by fire, water, and so forth. To avoid these hindrances, one first praises and pays homage. Among treatises, some have homage but no initiation, like the Abhidharma treatises; some have initiation but no homage, like the Saṃyuktābhidharmahṛdaya; some combine both, like this treatise; some lack both, like the Jñānaprasthāna. Within homage, some pay homage solely to the Buddha, while some include the Dharma and Saṅgha; all reflect the intent of the author, and one should not seek external justifications. If one searches externally, words become excessively convoluted.