俱舍論疏 14.197

14.197

論「是故歸依至為方便門」，結也。八眾受律儀，必以三歸為門。《正理論》云「如是歸依，救濟為義。他身聖法及善無為，如何能為自身救濟？以歸依彼，能息無邊生死苦輪大怖畏故，非如牧竪防護諸牛。提婆達多守餘人等，但令不散，非所歸依，不能令息生死畏故。雖復亦有歸佛、法、僧，然彼不蒙現救濟者，以彼違越佛教理故。如有依王，為違王勅，王不救濟。此亦應然。有餘師說：彼亦能與後邊善根為種子故。歸依但作正行種子，非即由此能息苦輪，故有歸依未蒙救者。有餘師說：彼雖歸依，未能奉行歸所為故。歸依所為其體是何？謂見四諦，故伽他說。」伽他，即《俱舍》五行頌中後三行頌「諸有歸依佛」等。又云「又佛譬如能示導者，法如安隱所趣方域，僧如同涉正道伴侶。」又云「三所歸依有差別者，佛唯無學，法二俱非。二俱非者，非學非無學也。僧體貫通學與無學。又佛體是十根少分（謂信等五根、喜、樂、捨、意、具知根也）。僧通十二（加未知當知根及已知根也）。法體非根，擇滅、涅槃非根攝故。又歸依佛，謂但歸依一有為沙門果（佛亦名羅漢故）。歸依法者，謂通歸依四無為沙門果。歸依僧者，謂通歸依四有為沙門果及四果能趣向。」

On the passage in the treatise from "Therefore taking refuge" up to "serves as an expedient entrance": concluding. When the eight assemblies receive saṃvara, they must use the three refuges as their entrance. The Nyāyānusāra states: "Thus taking refuge has the meaning of rescue. How can the noble dharmas and wholesome unconditioned dharmas of another continuum provide rescue for one's own continuum? Because taking refuge in them can extinguish the great terror of the limitless wheel of suffering in saṃsāra, unlike a cowherd guarding cattle. When Devadatta guards others, he merely keeps them from scattering; he is not that in which refuge is taken, because he cannot extinguish the fear of saṃsāra. Although there are also those who take refuge in the Buddha, Dharma, and Saṅgha, yet they do not receive manifest rescue, because they violate the teachings and principles of the Buddha. Just as when someone relies on a king, if he violates the king's decrees, the king does not rescue him; this should be understood in the same way. Other masters say: Because it is also able to serve as the seed for later wholesome roots; taking refuge merely acts as the seed for correct practice, not that by this alone one can extinguish the wheel of suffering, which is why there are those who have taken refuge but have not yet received rescue. Other masters say: Although they have taken refuge, they have not yet been able to practice that for the sake of which refuge was taken. What is the nature of that for the sake of which refuge was taken? It refers to seeing the Four Truths, as the gāthā says." The gāthā refers to the last three verses among the five verses in the Abhidharmakośa, beginning with "Whoever takes refuge in the Buddha," etc. It further states: "Moreover, the Buddha is like a guide; the Dharma is like a secure destination; the Saṅgha is like companions traversing the correct path together." It further states: "As for the differences among the three in which refuge is taken: the Buddha is solely aśaikṣa; the Dharma is neither [śaikṣa nor aśaikṣa]. 'Neither' means neither śaikṣa nor aśaikṣa. The nature of the Saṅgha runs through both śaikṣa and aśaikṣa. Furthermore, the Buddha's nature consists of a portion of ten faculties (namely, the five faculties of faith and so forth, joy, pleasure, equanimity, mind, and the faculty of having fully known). The Saṅgha encompasses twelve faculties (adding the faculty of coming to know the unknown and the faculty of known). The nature of the Dharma is not a faculty, because analytical cessation (pratisaṃkhyānirodha) and nirvāṇa are not subsumed under faculties. Furthermore, taking refuge in the Buddha means taking refuge in only one conditioned fruit of śramaṇaship (because a Buddha is also called an arhat). Taking refuge in the Dharma means generally taking refuge in the four unconditioned fruits of śramaṇaship. Taking refuge in the Saṅgha means generally taking refuge in the four conditioned fruits of śramaṇaship and those proceeding toward the four fruits."