俱舍論疏 14.180

14.180

論「理實應言至相無異故」，答。一切諸佛無學道相更是平等，理合總歸。《婆沙》三十四云「若歸依一切佛者，如說我是勝觀弟子云何通？答：隨依彼佛出家見諦，即說我為彼佛弟子。此說依止，不說歸依。」又云「佛依法生，法勝於佛，何故先說歸依佛耶？答：佛為教主。若佛不說，法不顯現，故先歸佛。復次。如有病者，先訪良醫、次求妙藥、後覓看者。佛如良醫、法如妙藥、僧如善巧看執藥人，故說三歸依如是次第。」

On the Śāstra's phrase: "In truth, it should be said ... up to ... because their characteristics are not different:" The answer. The characteristics of the aśaikṣa path of all Buddhas are even more completely identical; in principle, one takes refuge in them all together. The Vibhāṣā, fascicle 34, says: "If one takes refuge in all Buddhas, how does one harmonize the statement, 'I am a disciple of Vipaśyin'? Answer: According to whichever Buddha under whom one went forth and saw the truths, one says 'I am that Buddha's disciple.' This speaks of dependence, not of taking refuge." It also says: "The Buddha arises in dependence on the Dharma, and the Dharma is superior to the Buddha; why does one first speak of taking refuge in the Buddha? Answer: The Buddha is the master of the teaching. If the Buddha did not speak, the Dharma would not be made manifest; therefore one first takes refuge in the Buddha. Furthermore, just as when someone is ill, he first seeks a skilled physician, next searches for wonderful medicine, and later looks for an attendant. The Buddha is like the skilled physician, the Dharma is like the wonderful medicine, and the Saṅgha is like the person skilled in attending and administering the medicine. Therefore, the three refuges are stated in such a sequence."