[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘法苑義林章](https://indike.org/pramana/in.bauddha.taisho.1861) › 4.8 # 大乘法苑義林章 4.8 大乘法苑義林章 4.8 - **Language:** Classical Chinese ### [4.8](https://indike.org/pramana/in.bauddha.taisho.1861.4.8) 五敬禮、歸依二種差別者，略有七釋：一歸依據重，但唯身語；敬禮通輕，該心及色，通三業故。二歸依境廣，必具歸而成業；敬禮或寬，縱偏依而辯事。具歸三寶方是歸依，但敬一尊即是敬禮。三歸依有其限齊，發言必終未來；敬禮但約投誠措想。由其永、暫，故歸依言，願從今身盡未來際；諸敬禮者，舉心虔仰，即是敬禮。四歸依情懇，帶無表以為歸依；敬禮心通，或唯表而為體。歸依必有表與無表，但有善表即成敬禮故。五歸依義重，必合身語；敬禮通輕，唯一即是。六歸依帶相，唯在欲、色；敬禮義通，亦遍無色。七歸依義勝，觀真理而亦成；敬禮通微，重賢善而兼是。澄淨是信，歸敬是業，體性懸別，不勞對辨。 > Fifth, the distinctions between paying homage and taking refuge: there are, in brief, seven explanations. First, taking refuge is based on gravity, being restricted to body and speech alone; paying homage extends to lighter \[acts\], encompassing both mind and form, because it applies to all three karmas. Second, the object of taking refuge is broad, necessarily requiring complete refuge \[in all three\] to constitute karma; paying homage may be broader, achieving its purpose even if one relies on just one. Only when one completely takes refuge in the Three Jewels is it taking refuge; paying homage to just a single Honored One is already paying homage. Third, taking refuge has a fixed limit, for the uttering of the vow must extend to the end of the future; paying homage is only conditioned on offering sincerity and forming a thought. Because of their permanence versus transience, the words of taking refuge are: 'I vow from this life to the end of the future limit'; as for all who pay homage, raising the mind in devout reverence is itself paying homage. Fourth, taking refuge involves earnest emotion, carrying unmanifest \[karma\] to serve as refuge; paying homage extends through the mind, or may take only manifest \[karma\] as its essence. Taking refuge necessarily possesses manifest and unmanifest \[karma\], whereas merely having wholesome manifest \[karma\] constitutes paying homage. Fifth, the meaning of taking refuge is weighty, necessarily combining body and speech; paying homage extends to lighter \[acts\], where a single one is sufficient. Sixth, taking refuge carries phenomenal marks, residing only in the desire and form \[realms\]; the meaning of paying homage extends broadly, also pervading the formless \[realm\]. Seventh, the meaning of taking refuge is superior, being fulfilled even when contemplating ultimate truth; paying homage extends to the subtle, esteeming the virtuous and wholesome and encompassing this as well. Serene clarity is faith, while taking refuge and paying homage are karma; their essential natures are vastly distinct, so there is no need to debate them against each other. > — English (machine translation) (machine translation) - [Previous: 4.7](https://indike.org/pramana/in.bauddha.taisho.1861.4.7) - [Next: 4.9](https://indike.org/pramana/in.bauddha.taisho.1861.4.9) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1861.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1861~en-mt.4.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.4.8](https://indike.org/pramana/in.bauddha.taisho.1861.4.8) · Pramāṇa