俱舍論疏 14.192

14.192

論「有餘部說至不共法」，敘異說也。此意歸佛身中有漏、無漏有為功德，與上三說不同。大眾部等佛無有漏，與大乘同。上明所歸三寶體也。《正理論》云「所歸依者謂滅諦全、道諦一分，除獨覺乘菩薩學位無漏功德。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，菩薩學位不起期心，故亦無能教誡他義。故彼身中學、無學法不能救護，非所歸依。有餘師言：不和合故、不顯了故，如其次第，獨覺、菩薩非所歸依。」

On the passage in the treatise from "Other schools say" up to "uncommon dharmas (āveṇikadharmas)": narrating divergent doctrines. Their intention is to take refuge in the conditioned qualities, both defiled and undefiled (sāsrava and anāsrava), within the Buddha's body, which differs from the three doctrines above. According to the Mahāsāṃghikas and others, the Buddha has no sāsrava [dharmas], which agrees with the Mahāyāna. The above clarifies the nature of the Three Jewels in which refuge is taken. The Nyāyānusāra states: "That in which refuge is taken refers to the entirety of the Truth of Cessation (nirodhasatya) and a portion of the Truth of the Path (mārgasatya), excluding the anāsrava qualities of the pratyekabuddhayāna and of the bodhisattva in the stage of training (śaikṣāvasthā). 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, the pratyekabuddhas are unable to preach the Dharma to instruct sentient beings to make them free from the fear of saṃsāra, and a bodhisattva in the stage of training does not give rise to an aspiration [to teach], so he likewise lacks the capacity to instruct others. Therefore, the śaikṣa and aśaikṣa dharmas within their bodies cannot provide shelter and protection, and are not that in which refuge is taken. Other masters say: Because they do not form an assembly (saṅgha) and because they are not manifest, respectively, the pratyekabuddha and the bodhisattva are not that in which refuge is taken."