大乘法苑義林章 4.9

4.9

六諸門辨者，略有十二門。《瑜伽》六十四說：一由於五處觀察所歸，乃可歸依：一身業淨、二語業淨、三意業淨、四於有情起大悲、五成就無上法。二歸依有幾？答有三，謂佛、法、僧。三有四緣故，但有爾所，不減不增。一由如來性極調善故；二於一切種所調能調善方便故；三具大悲故；四財供養未將為喜，正行供養生歡喜故。由如是故，彼所立法，彼弟子眾皆可歸依。四齊四緣故說能歸依：一知功德故：二知差別故：三自誓願故：四更不說有餘大師故。五當知歸依起四正行：一親近善士、二聽聞正法、三如理作意、四法隨法行。若有成就此四正行，乃名歸依。復有四行：一諸根不掉、二受學處、三悲愍有情、四應時時間於三寶前勤修供養。六因果分別。歸依在因，非於佛果。佛無所歸依，故能歸依亦無。《勝鬘經》云「聲聞、辟支佛，有恐怖有歸依。」依不求依，如來無恐怖無歸依，可有敬禮，《梵網經》中釋迦亦禮盧舍那故。《法花》亦言「我聞聖師子，深淨微妙音，喜稱南牟佛。」故有敬禮。七有無漏分別。身、語唯有漏，意業通無漏。七地已前在因位故，或在因位三業俱通無漏。後得智中有敬禮故，或在佛身皆無漏故。八九地差別。語業至初禪，有尋伺故。身業至四禪，有身業故。意業通九地，有善思故。二定已上雖借語起，非善性故，非語敬體。地前菩薩無色聖者，佛邊聽法故有意表。歸依即不然，不發無表故。九三性分別，唯善性攝。崇重賢善必慚愧俱，唯善性故，生得加行二種皆得。聞思修三，理亦無爽。十三科分別。體唯色、行。眷屬五蘊，體唯一界、處，謂法界、法處。若表三界處，謂色、聲、法。眷屬四處、十界攝。四處者，色、聲、意、法處。十界者，色、聲、七心及法界也。十一由五因緣，餘諸天等非可歸依，唯有三寶是真歸處。一由形相，謂彼諸天由不現見無交儀故，由形暴惡有怖畏故，由習放逸有貪愛故，由捨離他無悲愍故，由不了知作與不作於真實義不通達故。如來形相由現可見有交儀故，由形怡泊無怖畏故，由無縱逸離貪愛故，由常不捨利有情事有悲愍故，由善了知作與不作於真實義善通達故。復有五相，佛可歸依：為利有情取菩提故，由能善轉正法眼故，恩怨有情等心利故，捨家屬貪恒寂靜故，能善解釋一切疑故。二由自性。諸天漏隨，性非調善，焉能化他？如來離漏，自性調善，故能化物。三由作業。諸天受欲，損害有情惡業可得。佛住靜慮，能利有情善業可得。四由法爾。謂諸世間及出世間吉祥盛事，無不皆依自功力得。若無功力，雖事諸天亦不能得。故雖不事天，但自作功力必能得之。佛則不爾，有大威神能為善友，方便勸他，令自修習便獲盛事。五由因果。雖彼天身由天業得，為由供養諸天故得、為無因得，皆有過失。如彼論說「十二受歸依者獲四功德：一獲廣大福、二獲大歡喜、三獲三摩地、四獲大清淨。復獲四德：一大護圓滿，由歸三寶，十方聖眾皆擁護之令無障難。二於一切種邪信解障皆得輕微或永滅盡。三得入聰叡正行正至善大眾中，所謂大師同梵行者。四為於聖教淨信，諸天歡喜愛念，唱如是言：『我等成就三歸依故，從彼處沒來生此間。是諸人等今既成就，多住歸依，亦當來我眾同分中。』」《顯揚》第六說亦同此，雖有少別大義無異。此等義門或有誠教，或以義准未見前傳，諸廣學者詳而正之。

Sixth, distinguishing through various categories: in brief, there are twelve categories. Chapter 64 of the Yogācārabhūmi states: First, one may take refuge only after examining the object of refuge in five respects: 1. bodily karma is pure; 2. vocal karma is pure; 3. mental karma is pure; 4. raising great compassion toward sentient beings; 5. accomplishing the unsurpassed Dharma. Second, how many refuges are there? The answer is three: namely, the Buddha, the Dharma, and the Saṅgha. Third, because of four conditions there are only this many, neither fewer nor more: 1. because the Tathāgata's nature is supremely tractable and wholesome; 2. because he possesses skillful means to tame what can be tamed in all aspects; 3. because he is endowed with great compassion; 4. because he does not take delight in material offerings, but generates joy through the offering of correct practice. For these reasons, the Dharma established by him and the assembly of his disciples may all be taken as refuge. Fourth, one is said to be capable of taking refuge in accordance with four conditions: 1. knowing the qualities; 2. knowing the distinctions; 3. making one's own vow; 4. no longer declaring that there is any other Great Master. Fifth, one should know that taking refuge gives rise to four correct practices: 1. associating with good spiritual friends; 2. hearing the true Dharma; 3. proper attention; 4. practice in accordance with the Dharma. If one accomplishes these four correct practices, one is truly said to take refuge. Furthermore, there are four practices: 1. the sense faculties not being distracted; 2. receiving the precepts; 3. feeling pity for sentient beings; 4. diligently cultivating offerings before the Three Jewels from time to time. Sixth, distinguishing between cause and fruit: Taking refuge pertains to the causal [stage], not to the fruit of Buddhahood. The Buddha has nothing to take refuge in, so the one who can take refuge is also absent. The Śrīmālādevī-sūtra says: "Śrāvakas and pratyekabuddhas have fear and have refuge." That which is a refuge does not seek a refuge; the Tathāgata has no fear and has no refuge. Homage may be paid [by a Buddha], as in the Brahmajāla-sūtra where Śākyamuni also bows to Rocana. The Lotus Sūtra also says: "I heard the noble lion's / deep, pure, subtle and wondrous voice, / joyfully crying 'Namo Buddhāya'." Hence, homage exists. Seventh, distinguishing between having outflows and being without outflows: Bodily and vocal [karmas] have outflows only, while mental karma extends to being without outflows. Because one is in the causal stage prior to the seventh ground; or, in the causal stage all three karmas extend to being without outflows. Because there is paying homage within the subsequently attained gnosis; or, because in the Buddha's body all are without outflows. Eighth, distinctions regarding the nine grounds: Vocal karma reaches up to the first dhyāna, because investigation and analysis exist there. Bodily karma reaches up to the fourth dhyāna, because bodily karma exists there. Mental karma extends through the nine grounds, because wholesome volition exists there. From the second dhyāna onward, although [sounds] are initiated by borrowing speech, they are not of a wholesome nature, and thus are not the essence of vocal homage. Bodhisattvas prior to the grounds and noble beings of the formless [realm] listen to the Dharma beside the Buddha, so there is mental manifestation. Taking refuge is not like this, because it does not issue unmanifest [form]. Ninth, distinguishing among the three natures: It is subsumed exclusively under the wholesome nature. Esteeming the virtuous and wholesome must be accompanied by shame and embarrassment; because it is exclusively of a wholesome nature, both the innately acquired and the applied types are obtained. That it encompasses the three of hearing, contemplation, and cultivation is also completely reasonable. Tenth, distinguishing among the three divisions: Its essence consists solely of form and formations. Its retinue consists of the five aggregates. Its essence is a single realm and base, namely the dharma realm and dharma base. If it is manifest, it consists of three realms and bases, namely form, sound, and dharmas. Its retinue is subsumed under four bases and ten realms. The four bases are the bases of form, sound, mind, and dharmas. The ten realms are form, sound, the seven mental realms, and the dharma realm. Eleventh, due to five causes and conditions, the other devas and the like cannot be taken as refuge; only the Three Jewels are the true place of refuge. 1. Due to physical marks: because those devas cannot be seen and therefore have no social decorum; because their forms are fierce and violent, causing terror; because they practice negligence, possessing greed and attachment; because they abandon others, lacking compassion; and because they do not understand what should and should not be done, failing to comprehend the true reality. The Tathāgata's physical marks, because they can be visibly seen, have social decorum; because his form is serene, it causes no terror; because he lacks indulgence, he is free from greed and attachment; because he never abandons the work of benefiting sentient beings, he possesses compassion; and because he fully understands what should and should not be done, he thoroughly comprehends the true reality. Furthermore, there are five marks by which the Buddha can be taken as refuge: taking bodhi for the benefit of sentient beings; being able to skillfully turn the true Dharma eye; benefiting sentient beings whether benefactors or enemies with an impartial mind; renouncing greed for family and remaining eternally tranquil; and being able to skillfully resolve all doubts. 2. Due to intrinsic nature: The devas are accompanied by outflows and their nature is not tractable and wholesome, so how could they transform others? The Tathāgata is free from outflows and his intrinsic nature is tractable and wholesome; hence he can transform beings. 3. Due to action: The devas indulge in desires, so unwholesome karma that harms sentient beings can be found [in them]. The Buddha dwells in dhyāna, so wholesome karma that can benefit sentient beings can be found [in him]. 4. Due to the nature of things: All mundane and supramundane auspicious and flourishing achievements are without exception obtained through one's own effort. Without one's own effort, even if one serves the devas, they cannot be obtained. Therefore, even without serving devas, if one merely exerts one's own effort, one will certainly obtain them. The Buddha is not like this: he possesses great spiritual majesty and is able to act as a good friend, skillfully encouraging others to cultivate themselves and thereby obtain flourishing achievements. 5. Due to cause and effect: Although those divine bodies are obtained through divine karma, whether they are obtained due to making offerings to devas or obtained without cause, both involve faults. As that treatise states: "Twelfth, one who receives the refuges obtains four virtues: 1. obtaining vast merit; 2. obtaining great joy; 3. obtaining samādhi; 4. obtaining great purity. Furthermore, one obtains four virtues: 1. perfection of great protection: due to taking refuge in the Three Jewels, the noble assemblies of the ten directions all protect them, causing them to be free from obstacles and difficulties; 2. all kinds of hindrances of false faith and understanding are mitigated or permanently eradicated; 3. obtaining entry into the great assembly of those who are intelligent, of correct conduct, and properly attained—namely, fellow practitioners of the pure life of the Great Master; 4. being pure in faith regarding the noble teaching, the devas rejoice and regard them with affection, exclaiming: 'Because we accomplished the three refuges, we fell from that place and were born here. Since these people have now accomplished them and mostly abide in the refuges, they will also come into our common category.'" The sixth chapter of the Xianyang also says the same; although there are minor differences, the general meaning is not different. Regarding these doctrinal categories, some are supported by authentic teachings, while others are inferred through reasoning and have not been seen in previous transmissions; let broadly learned scholars examine and correct them.