大乘起信論義記 1.37

1.37

○今釋此文，略作五明：一、明諸論有無。二、歸敬之意。三、能歸儀式。四、所歸勝相。五、釋文。初中，或有具敬三寶，如《智論》、《攝論》等；或唯歸佛寶，如《地持論》；或但歸人法，如《十地論》；或直說無歸，如《十二門論》。此並作者之意，廣略無在。如龍樹《廣論》，已具歸依；《十二門》略論，故不別辨。二、敬意者，一、為荷恩故，謂若無佛說，法起無由；若無其法，無所生解；若無僧傳，己則不聞。由此三恩，得成慧悟。今傳此法，理須念恩致敬。二、請加護故，謂末代澆時傳化不易，若不仰請三寶威力，無由自通，故須致敬。三、為生信故，謂論主自是不足之人，率己造論，人不信受，要歸三寶，示有宗承，令物生信。四、敬儀故，謂如世間忠臣孝子，凡有所作，先啟白君父，今此菩薩敬重三寶，過於君父，欲作此論光暉佛日，豈不敬啟。五、表勝故，謂如《成實論》說「三寶是吉祥境界，標之在首，以顯勝故。」六、益物故，謂如《雜心》說「為令眾生於三寶中，發心趣求、信解觀察、供養歸依，是故頂禮。」三、能歸異相者，無過三業，謂表佛天眼見其身禮；表佛天耳聞其語讚；表佛他心知意觀察。又若在亦見亦聞處，具三業禮；若在唯見不聞處，以身意禮；若在唯聞不見處，以語意禮；若抂不可見聞處，唯意業禮。又除三業過，成三業善，表三輪因，故准此也。四、顯所敬勝相者，明三寶之義，廣如別章。五、釋文者，三頌分二：初二明歸敬三寶，後一申其敬意。

Now in explaining this text, we briefly formulate five clarifications: first, clarifying the presence or absence [of homage] in various treatises; second, the intention behind taking refuge and paying homage; third, the ceremonial forms of the one taking refuge; fourth, the supreme marks of what is taken refuge in; fifth, explaining the text. Under the first, some pay homage completely to the three jewels, as in the Mahāprajñāpāramitāśāstra and the Mahāyānasaṃgraha; some take refuge only in the Buddha-jewel, as in the Bodhisattvabhūmi-dhāraṇī; some take refuge only in person and Dharma, as in the Daśabhūmikaśāstra; or some speak directly without taking refuge, as in the Dvādaśanikāyaśāstra. These are all according to the authors' intentions, whether extensive or abridged being of no consequence. As Nāgārjuna's extensive treatises already provide complete refuge, his abridged treatise, the Dvādaśanikāyaśāstra, does not separately distinguish it. Second, regarding the intention behind paying homage, there are [six reasons]: first, to repay gratitude, meaning that without the Buddha's preaching, the Dharma would have had no cause to arise; without the Dharma, there would be nothing from which understanding could arise; without the Saṅgha's transmission, oneself would not have heard it. Through these three kindnesses, one achieves wisdom and awakening. Now transmitting this Dharma, one must in principle be mindful of their kindness and pay homage. Second, to request empowerment and protection, meaning that in the defiled age of the degenerate period, transmission and transformation are not easy; if one does not look up to and request the authority and power of the three jewels, there is no way to penetrate freely on one's own, hence one must pay homage. Third, to generate faith, meaning that the treatise-author considers himself an insufficient person; if he should compose a treatise rashly on his own, people would not have faith and accept it; he must take refuge in the three jewels to show that he has a proper lineage and authority, causing beings to generate faith. Fourth, for the propriety of homage, just as in the worldly realm loyal ministers and filial sons report to their sovereign and father in advance whenever undertaking anything; now this bodhisattva reveres the three jewels far beyond sovereign and father, and when wishing to compose this treatise to illumine the sun of the Buddha, how could he not pay homage and report? Fifth, to show supremacy, as the Satyasiddhiśāstra states: "The three jewels are an auspicious realm; placing them at the beginning serves to show supremacy." Sixth, to benefit beings, as the Saṃyuktābhidharmahṛdaya states: "In order to cause sentient beings to generate the mind to seek, to believe and understand, to observe, to make offerings, and to take refuge in the three jewels, one therefore bows head and prostrates." Third, regarding the different marks of the one taking refuge, they do not exceed the three karmas: indicating that the Buddha's divine eye sees the bodily prostration; indicating that the Buddha's divine ear hears the verbal praise; indicating that the Buddha's cognition of others' minds knows the mental contemplation. Furthermore, if one is in a place where one can both be seen and heard, one's prostration is complete with all three karmas; if in a place where one can only be seen but not heard, one prostrates with body and mind; if in a place where one can only be heard but not seen, one prostrates with speech and mind; if placed in a place where one can neither be seen nor heard, one prostrates solely with mental karma. Moreover, getting rid of faults of the three karmas accomplishes the goods of the three karmas, manifesting the cause of the three wheels [of a Buddha]; therefore, one models oneself upon this. Fourth, revealing the supreme marks of what is revered: explaining the meaning of the three jewels is detailed as in the separate chapter. Fifth, explaining the text: the three verses are divided into two parts: the first two clarify taking refuge and paying homage to the three jewels, and the latter one expresses the intention behind paying homage.