成唯識論掌中樞要 1.47

1.47

釋諸歸敬三寶中，有唯歸佛，非法、僧者——舊《地持》云：「敬禮過去，未來世、現在一切佛、世尊」。《發菩提心論》云：「敬禮無邊際，去、來、現在佛，等空不動智，救世大悲尊」。《俱舍》初頌亦唯歸佛。有唯敬僧，非佛、法——《辨中邊》云：「稽首造此論，善逝體所生，及教我等師，當勤顯斯義」。無唯敬法。古所翻《二十唯識》初唯敬佛、法云：「修道不共他，能說無等義，頂禮大乘理，當說立及破」。有唯敬佛、僧，無法——龍樹《十住論》云：「敬禮一切佛及諸菩薩眾、聲聞、辟支佛、無我我所者」。有唯敬法、僧，無佛——世親《金剛波若論》云：「法門句義及次第，世間不解離明惠，大智通達教我等，歸命無量功德身」。法救《雜心》亦云：「敬禮尊法勝，所說我頂受，我達磨多羅，說彼未曾說」。此皆敬論主及所造論。有三寶通敬，即《顯揚》、《對法》、《攝論》、《佛地》及《四分律》等，如是非一。於唯敬佛中，有唯敬法身，非餘二，《般若燈論》初歸敬頌，《楞伽》初云：「歸命大智海毘盧舍那佛」。此雖經主所置，唯敬法身也。《涅槃經》云：「若能計三寶常住同真諦，佛即是法，法則是僧」。《勝鬘》又云：「歸依說一乘道法及三乘眾」。此二種非究竟歸依。若有眾生如來調伏，乃至歸依法、僧，是二歸依非二歸依，是歸依如來，何以故？無異如來，無異二。歸依如來即三歸依，此是如來正師子吼。有唯敬受用，非餘二——《發菩提心論》是，唯敬佛之實智、悲故。有唯敬化，非餘二——《寶積》云：「因淨修廣如青蓮華」等。有通報、化，非法身——古《地持》云：「敬禮過去、未來世、現在一切佛世尊」。有通敬三身——《顯揚》云：「善逝、善說、妙三身」。《對法》、《佛地》初敬皆同。有唯同體三寶——《涅槃》、《勝鬘》是。有同體、別體通——《對法》等是。無唯敬別體，非同體；及唯敬任持三寶者。歸敬福田中又有三釋：一、敬涅槃而非菩提；二、敬菩提而非涅槃；三、俱敬涅槃、菩提。初敬涅槃而非菩提：涅槃四義，體皆真如，並唯識性，此通在纏、出纏二位。體性雖淨，在纏名「因分」。「分」者，位也。今之所敬，意歸滿位，以真如性為迷悟依。迷故，生死；悟故，涅槃。有捨有得，真雖性淨，離雜染時假說新淨，說為轉依。雖亦得菩提，而今非所敬。第九卷說二乘滿位名解脫身，在大牟尼名法身故。今「唯識性」是滿、分淨者，簡於因位，不名法身故。又此涅槃隨其假、實總有四種。「唯識性」者，自性清淨涅槃。「滿清淨」者，有餘、無餘二種涅槃。要果圓時方證得故。「分清淨」者，即無住處涅槃。許十地位已證得故。涅槃雖四體，總真如。又下論云：「又為開示謬執我、法，迷唯識者，令達二空，於唯識理如實知故」。此以真如，迷悟依故，偏敬之也。又二乘涅槃唯假擇滅，大般涅槃三事圓滿。「三事」有二：一、體三名「三事」；二、義三名「三事」。能觀智惠，所觀法身，離諸繫縛，假擇滅等，名為解脫，名「體三事」。一真如上，惠本性故，名「摩訶般若」；出纏之位功德法本，名曰「法身」；性離生死縛，名曰「解脫」。一體之上，義有三故，名「義三事」。隨其所應，二乘唯得一解脫故，三乘同座，今歸大般涅槃，名「滿分淨」者。

In explaining the various ways of paying homage and taking refuge in the Three Jewels, there are those who take refuge only in the Buddha, not in the Dharma or the Saṅgha: the old Bodhisattvabhūmi says, 'I pay homage to all the Buddhas and World-Honoured Ones of the past, future, and present.' The Bodhicittotpāda-śāstra says, 'I pay homage to the Buddhas of the past, future, and present, boundless, whose unmoving wisdom is equal to space, the Greatly Compassionate Ones who save the world.' The opening verse of the Kośa also takes refuge only in the Buddha. There are those who pay homage only to the Saṅgha, not to the Buddha or Dharma: the Madhyāntavibhāga says, 'Bowing my head to the author of this treatise, born from the body of the Sugata, and to the teacher who taught us, I shall diligently elucidate this meaning.' None pays homage only to the Dharma. The ancient translation of the Viṃśikā pays homage at the beginning only to the Buddha and Dharma, saying: 'Cultivating the path shared with no other, able to speak the unequaled meaning, bowing the head to the principle of the Mahāyāna, I shall speak of establishment and refutation.' There are those who pay homage only to the Buddha and Saṅgha, not the Dharma: Nāgārjuna's Daśabhūmika-vibhāṣā says, 'I pay homage to all Buddhas and the assembly of bodhisattvas, śrāvakas, pratyekabuddhas, who are free from