大乘起信論內義略探記 1.8

1.8

歸敬三寶義，此論三分：謂序、正、流通。釋有三門：一、約論主；二、約論法；三、約益生。初中三：一、論首三頌、歸敬、請加，即是論主起行所依。二、「論曰」下，為物宣說正義，論主法施之行。三、末後一頌「結說」「迴向」，即隨行所起大願。是故三分俱成論主照顯佛日、法施群生之行願。餘二如疏也。三頌分二：初二行頌，明歸敬三寶；後一行頌，申敬意。前中亦二：初、歸敬者，顯能歸誠至；二、「盡十方」下，明所敬深廣。前中三義：一、歸者，是趣向義；命者，己身性命，生靈所重，莫此為先。今此論主得不壞信，盡自重命，歸向三寶，請加製述故。二、歸者，敬順義；命者，諸佛教命。此明論主敬奉如來教命，傳法利生。三、歸者，還源義，謂眾生六根從一心起，而背自源、馳散六塵。今舉命根，總攝六情，歸一心源，故云「歸命」。「盡十方」者，二意：一、非直歸一方三寶，亦乃盡十方齊敬；二、十方內非歸一二剎，亦乃一一方所各無盡剎一切三寶。此二行頌，略有三釋。一云：初一句總；次三句明佛寶；次三句明法寶；後一句明僧寶。一云：初一行佛；次二句法；後二句僧。一云：初六句是佛；次一是法；後一是僧。今約釋明佛寶中四義：一、約三業，謂遍知意業，無礙身業，悲救語業，此三業勝，如次配三句也。二、約二利，謂初二句明「自利」德，謂內有「遍知」之智，外有「無礙」之色；「救世」等句顯「利他」德，如大長者入於火宅救燒焚苦也。三、約三德，謂大定、大智、大悲也。「者」謂結德屬人，具上諸德者，此即佛也。四、明文，此明報、化二身，「法身」入法寶故。「遍知」有二：一、具智，遍知「心真如門」恒沙功德等；二、俗智，遍知「心生滅門」緣起差別等；理量齊鑒，無倒遍知。第二、法寶中有四：謂教、理、行、果。三句分二：初一句表；後二句釋。初中體即體大，相即相大，以用大中辨報、化身，是故體相二大是法身攝。以彼用大依體相起，會歸本故，云彼身之體相也。下二句中「法性」等者釋「體大」；「無量」等者釋「相大」（云云）。第三、僧寶中，僧通凡聖，寶唯聖位；聖通大小，菩薩為勝。是故此中唯歸地上大菩薩僧。證理起行，名如實修。「如實修行」者，是正體智也；「等」者，是後得智也；並如下文及《法集經》、《寶性論》說也。

Regarding the meaning of taking refuge and paying homage to the Triratna, this treatise has three parts: namely, preface, main body, and circulation. The explanation has three approaches: first, in terms of the treatise's author; second, in terms of the treatise's doctrine; third, in terms of benefiting sentient beings. Within the first, there are three: first, the three verses at the treatise's beginning, taking refuge, paying homage, and requesting empowerment, which are what the treatise's author relies upon to initiate practice. Second, from 'The treatise says' downward, proclaiming the correct doctrine for beings, which is the treatise's author's practice of donating the Dharma. Third, the final single verse of 'summary exposition' and 'dedication', which is the great vow generated following practice. Therefore, all three parts constitute the treatise's author's practice and vows of manifesting the Buddha-sun and bestowing the Dharma upon sentient beings. The other two are as in the commentary. The three verses are divided into two: the first two verses clarify taking refuge and paying homage to the Triratna; the latter single verse states the intention of homage. The former also has two parts: first, taking refuge and paying homage reveals the utmost sincerity of the one capable of taking refuge; second, from 'exhausting the ten directions' downward clarifies the depth and breadth of that which is revered. In the former, there are three meanings: first, 'taking refuge' (gui) has the meaning of directing toward; 'life' (ming) is the life-faculty of one's own body, which is what living beings value most, nothing taking precedence over this. Now, this treatise's author, having attained indestructible faith, gives up his own valued life to turn toward the Triratna, requesting empowerment to compose and expound. Second, 'taking refuge' has the meaning of respectfully complying; 'command' (ming) refers to the teaching commands of all Buddhas. This clarifies that the treatise's author respectfully obeys the Tathāgata's teaching commands to transmit the Dharma and benefit sentient beings. Third, 'taking refuge' has the meaning of returning to the source, meaning that sentient beings' six faculties arise from the One Mind, yet turn their backs on their own source and disperse into the six dusts. Now, raising the life-faculty brings together the six senses to return to the source of the One Mind; hence it is called 'taking refuge with one's life' (guiming). 'Exhausting the ten directions' has two meanings: first, not merely taking refuge in the Triratna of one direction, but also paying equal homage throughout the ten directions; second, within the ten directions, not taking refuge in one or two realms, but in all the Triratnas of endless realms in each and every direction. These two verses have roughly three explanations. One says: the first line is general; the next three lines clarify the buddharatna; the next three lines clarify the dharmaratna; the last line clarifies the saṅgharatna. Another says: the first verse is the Buddha; the next two lines are the Dharma; the last two lines are the Saṅgha. Another says: the first six lines are the Buddha; the next one is the Dharma; the last one is the Saṅgha. Now, in terms of the explanation, clarifying the four meanings within the buddharatna: first, in terms of the three karmas, namely the mental karma of all-knowledge, the unobstructed bodily karma, and the verbal karma of compassionate rescue—these three karmas are supreme, matching the three lines respectively. Second, in terms of the two benefits, the first two lines clarify the virtue of 'self-benefit', meaning having the wisdom of 'all-knowledge' internally and unobstructed form externally; the lines 'rescuing the world' and so forth reveal the virtue of 'benefiting others', like a great elder entering the burning house to rescue from the suffering of fire. Third, in terms of the three virtues, namely great samādhi, great wisdom, and great compassion. 'One who' (zhe) concludes the virtues as belonging to the person; one endowed with the above virtues is the Buddha. Fourth, clarifying the text: this clarifies the saṃbhoga and nirmāṇa bodies, because the 'dharmakāya' is included in the dharmaratna. 'All-knowledge' has two kinds: first, fully endowed gnosis, which fully knows the sands-of-the-Ganges merits of the 'aspect of the mind as tathatā' and so forth; second, conventional gnosis, which fully knows the conditioned arisings and distinctions of the 'aspect of the mind as arising and ceasing' and so forth; principle and measure are simultaneously surveyed, completely known without inverted error. Second, within the dharmaratna there are four: namely, teaching, principle, practice, and fruit. The three lines are divided into two: the first line expresses, and the latter two lines explain. In the first, essence is the greatness of essence, and attributes are the greatness of attributes; because within the greatness of function the saṃbhoga and nirmāṇa bodies are distinguished, these two greatnesses of essence and attributes are subsumed under the dharmakāya. Because that greatness of function arises depending on essence and attributes, returning to the source, it is called 'the essence and attributes of that body'. In the lower two lines, 'dharmatā' and so forth explain the 'greatness of essence'; 'immeasurable' and so forth explain the 'greatness of attributes', and so forth. Third, within the saṅgharatna: saṅgha generally includes both ordinary beings and sages, while ratna (jewel) is exclusively the stage of sages; sages generally include both the Small and Great, but bodhisattvas are superior. Therefore, here one only takes refuge in the saṅgha of great bodhisattvas on the bhūmis. Realizing the principle and initiating practice is called 'cultivating in accordance with reality'. 'Cultivating in accordance with reality' is fundamental non-discriminating gnosis; 'and so forth' is subsequently attained gnosis; both are as explained below and in the Dharmasaṃgīti-sūtra and Ratnagotravibhāga.