大乘法苑義林章 4.9

4.9

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.