大乘起信論內義略探記 1.8

1.8

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.