俱舍論疏 14.174

14.174

論「不成近事，除有不知」，答。若知應受三歸，慢心不受不得律儀。若不知須受三歸而受者，受者得戒，戒師得罪。《婆沙》三十四云「歸依有二種：一與律儀俱、二不與律儀俱。與律儀俱者，唯在人趣三洲非餘。不與律儀俱者，通餘趣處。問：若不受三歸而受律儀，彼得律儀不？有說：不得。以受律儀必依三歸，以三歸為門得律儀故。有說：亦得。謂若不知三歸、律儀受之先後，或復忘誤不受三歸者，受得律儀，而授者得罪。若有憍慢不受三歸但受律儀，彼必不得。問：有在母胎或嬰孩位，母等為受三歸，律儀，彼為得不？答：彼無心故不得律儀。然與後受為其因故，有此益故先應為受。問：彼前生中修何善業，今在母腹或嬰孩位，他便為受三歸、律儀？答：彼前生恒樂讚歎三歸、淨戒，亦勸無量百千有情歸依三寶及受淨戒，或復施他受持三歸、律儀資具，今身獲得如是善利。如契經說：歸依佛者不墮惡趣，生人、天中受諸快樂。問：現見世間歸依佛者，亦墮惡趣或受眾苦。何故世尊作如是說？答：若增上心不顧命身歸依佛者得此善利，不說一切，故不相違。有餘師說：此依已得證淨者說，不說一切。」

On the Śāstra's phrase: "One does not become an upāsaka, except where there is ignorance:" The answer. If one knows that one should receive the three refuges, but through arrogance does not receive them, one does not obtain the saṃvara. If one does not know that one must receive the three refuges and receives them, the recipient obtains the precepts, while the preceptor incurs an offense. The Vibhāṣā, fascicle 34, says: "There are two kinds of refuge: first, accompanied by saṃvara; second, not accompanied by saṃvara. That accompanied by saṃvara is found only in the human realm across three continents and nowhere else. That not accompanied by saṃvara extends to the other realms and places. Question: If one does not receive the three refuges but receives the saṃvara, does he obtain the saṃvara or not? Some say: He does not obtain it, because receiving the saṃvara must depend on the three refuges, obtaining the saṃvara by taking the three refuges as the gateway. Some say: He also obtains it. That is to say, if through ignorance of the precedence between the three refuges and the saṃvara, or through forgetfulness and error, he does not receive the three refuges, the recipient obtains the saṃvara, but the bestower incurs an offense. If someone out of arrogance does not receive the three refuges and only receives the saṃvara, he definitely does not obtain it. Question: If someone is in the mother's womb or in infancy, and the mother or others receive the three refuges and saṃvara on their behalf, do they obtain them or not? Answer: Because they have no conscious mind, they do not obtain the saṃvara. However, because it serves as a cause for receiving them later, and because there is this benefit, one should receive them beforehand on their behalf. Question: What wholesome karma did they cultivate in their previous lives that now, while in the mother's womb or in infancy, others would receive the three refuges and saṃvara on their behalf? Answer: In their previous lives, they constantly took pleasure in praising the three refuges and the pure precepts, and also exhorted immeasurable hundreds of thousands of sentient beings to take refuge in the Three Jewels and receive the pure precepts, or gave others requisites for receiving and upholding the three refuges and the saṃvara; therefore in their present life they obtain such wholesome benefits. As the sūtra says: 'Those who take refuge in the Buddha do not fall into bad destinies, but are born among humans and devas to experience various pleasures.' Question: It is currently seen in the world that those who take refuge in the Buddha also fall into bad destinies or experience manifold suffering. Why did the World-Honoured One speak thus? Answer: If with a pre-eminent mind, disregarding life and limb, one takes refuge in the Buddha, one obtains this wholesome benefit; it does not speak of everyone, so there is no contradiction. Other masters say: This is spoken in terms of those who have already attained confirmed clarity, not of everyone."