成唯識論述記 1.38

1.38

或說彼本即兼末故，不說餘三，但說理法。或唯識性能詮、所詮、能成、所成，如其次第。教、理、行、果四種法寶，言唯識性，即攝一切四種法也。滿清淨者即是佛寶，證法正說，唯如來故。次法後說。分清淨者即是僧寶，能隨佛教，是佛之資，故次佛說。一、問：何故論初，三寶不次？答：師、資相因，法先佛後；顯、說相因，佛先法後，故與常說三寶次第，義各不同，所望異故。雖《報恩經》不許法在佛先所說，今以師、資之義，亦無過失。二、問：何故論初須敬三寶？答：有四義：一、最吉祥故。故《成實論》說：言三寶最吉祥故。我經初說；二、真福田故。論又說言：堪受世間妙供養故；三、有大力故。福德、智惠二種莊嚴功德，神通實難對故；四、起希求故。說法之首，先說三寶，令聞法者發勝心故。憑力請加，方能造釋。三、問：三寶有二：一乘、三乘。此中所敬何者三寶？答：此中唯敬一乘三寶。說唯識性滿、分淨故，二乘不修唯識觀故。《顯揚頌》云：善逝善說妙三身，無畏無流證教法，上乘真實牟尼子，我今至誠先讚禮。

Alternatively, it may be said that the root [principle] includes the branches, so the other three are not stated, and only the Dharma of principle is mentioned. Or [it may be that] the "nature of consciousness" successively designates the expressive [teaching], the expressed [principle], the means of realization [practice], and the realized [fruit]. Among the four kinds of Dharma-jewel—teaching, principle, practice, and fruit—the phrase "nature of consciousness" encompasses all four kinds of Dharma. The "one who is fully purified" is the Buddha-jewel, because only the Tathāgata fully realizes the Dharma and teaches it correctly; hence it is stated after the Dharma. The "one who is partially purified" is the Saṅgha-jewel, because they are able to follow the Buddha's teaching and are disciples of the Buddha; hence it is stated after the Buddha. First question: Why are the Three Jewels out of their normal sequence at the beginning of the treatise? Answer: When considered in terms of teacher and disciple, the Dharma comes first and the Buddha after; when considered in terms of manifestation and teaching, the Buddha comes first and the Dharma after. Therefore, they differ from the standard sequence of the Three Jewels, because the perspectives are different. Although the Bao'en jing does not permit placing the Dharma before the Buddha, here, on the basis of the meaning of teacher and disciple, there is likewise no fault. Second question: Why must one pay homage to the Three Jewels at the beginning of a treatise? Answer: There are four reasons. First, because they are the most auspicious. Thus the Chengshi lun states: "Because the Three Jewels are the most auspicious, they are spoken of at the beginning of my treatise." Second, because they are true fields of merit. That treatise also states: "Because they are worthy of receiving the exquisite offerings of the world." Third, because they possess great power. For the merits of the two adornments of merit and wisdom, and their spiritual powers, are truly difficult to match. Fourth, to give rise to aspiration. By speaking of the Three Jewels first at the head of expounding the Dharma, one causes those who hear the Dharma to generate a supreme mind. Only by relying on their power and requesting their assistance is one able to compose a commentary. Third question: There are two kinds of Three Jewels: those of the One Vehicle and those of the Three Vehicles. Which Three Jewels are paid homage to here? Answer: Here, homage is paid only to the Three Jewels of the One Vehicle. This is because the text speaks of the fully and partially purified [states] of the nature of consciousness, and the Two Vehicles do not cultivate the contemplation of consciousness-only. As a verse in the Prakaraṇāryavācā states: "The Sugata who well proclaims the exquisite three bodies, / The fearless, untainted realized and taught Dharma, / And the true sons of the Muni of the Supreme Vehicle: / To them I now first pay homage with the utmost sincerity."