成唯識論述記 1.37

1.37

三者，雙敬法之與人。法謂真如，諸法自性即是此中唯識性是，人即此中滿、分淨者，能證唯識真如性故。何故雙敬法之與人？法可軌持，人弘道故。四者，歸敬佛、法、僧寶。初唯識性即是法寶，以是佛師，故先歸敬。理、教、行、果四法不同，常恒軌則，真如為本。要證真如，餘方有故，教、行、果三真實性故，三乘聖者之根本故。

Third, paying homage equally to both Dharma and persons. “Dharma” refers to tathatā; the intrinsic nature of all dharmas is precisely the nature of vijñapti-mātra here. “Persons” refers to those who are completely and partially pure here, because they are capable of realizing the nature of the tathatā of vijñapti-mātra. Why pay homage equally to both Dharma and persons? Because the Dharma can serve as an exemplary standard, and persons propagate the Way. Fourth, taking refuge in and paying homage to the Three Jewels: Buddha, Dharma, and Saṃgha. First, the nature of vijñapti-mātra is precisely the Dharma Jewel; because it is the teacher of the Buddhas, it is taken refuge in and paid homage to first. Among the four different dharmas of principle, teaching, practice, and fruit, as an eternal exemplar, tathatā is the root. It is only when tathatā must be realized that the rest exist, because it is the true nature of the three—teaching, practice, and fruit—and because it is the foundation of the noble ones of the three vehicles.