起信論疏筆削記 4.10

4.10

論　歸命下，二、釋文，三：初、能歸至誠，文二：初、釋文，二：今初、事相釋。依投等四字，共成歸義，謂歸依歸投、歸趣歸向故。御根下，約能連持色心種子不斷功能，名之為命。由命御之，使根不壞，即不相應行法所攝。一身下，命在身存，命終身壞，人之所重無以加焉。舉此下，約所歸以明能歸也。命可重者，由無二故。佛可尊者，由無上故。今以可重之命，歸於可尊之境，是所宜也。

On the treatise's text, "I take refuge with [my] life" and below: second, explaining the text, which has three parts: first, the utmost sincerity of that which takes refuge, which has two parts: first, explaining the text, which has two parts: now, first, an explanation according to phenomenal marks. The four characters *yī*, *tóu* ("rely on, throw toward"), and so forth together constitute the meaning of taking refuge (*guī*), for it means taking refuge and relying (*guīyī*), taking refuge and submitting (*guītóu*), taking refuge and heading toward (*guīqù*), taking refuge and turning toward (*guīxiàng*). On "controlling the faculties" and below: [this is] explained in terms of the capacity to continuously sustain the seeds of form and mind without interruption, which is called "life". It is through its governance by life that the faculties are prevented from decaying; that is, it is subsumed under dharmas of non-associated formations. On "the one body" and below: when life is present, the body endures; when life ends, the body disintegrates; among what human beings cherish, nothing surpasses this. On "adducing this" and below: [this] clarifies that which takes refuge in terms of that in which refuge is taken. Life is precious because it is not dual. The Buddha is venerable because he is unsurpassable. Now, to take refuge with precious life in the venerable realm is indeed fitting.