法苑珠林 87.74

87.74

如優婆塞戒經云。長者善生言。如佛先說。有來乞者。當先教令受三歸依。然後施者何耶。云何名為三歸。佛言。善男子為破諸苦斷除煩惱。受於無上寂滅之樂。以是因緣受三歸依。如汝所問。云何三歸者。謂佛法僧。佛者。能說壞煩惱因得正解脫。法者。即是壞煩惱因真實解脫。僧者。稟受破煩惱因得正解脫。或有說言。若如是者。即是一歸。是義不然。何以故。如來出世及不出世。正法常有無分別者。如來出已則有分別。是故應當別歸依佛。如來出世及不出世。正法常有無有持者。如來出已則有持者。是故應當別歸依法。如來出世及不出世。正法常有無有受者。如來出已則有受者。佛弟子眾能稟受故。是故應當別歸依僧。正道解脫。是名為法。無師獨覺。是名為佛。能如法受。是名為僧。若無三歸。云何說有四不壞信。

As the Upāsaka-śīla-sūtra states: The elder Sujāta asked: 'As the Buddha previously stated, when beggars come, one should first teach them to receive the three refuges, and only then give to them—why is this? And what are the three refuges?' The Buddha said: 'Good man, in order to shatter all suffering, cut off the defilements, and receive the unexcelled bliss of quietude and cessation—for these reasons and conditions one receives the three refuges. As for what you ask about what the three refuges are, they are the Buddha, the Dharma, and the Saṅgha. The Buddha is one who can explain the cause that destroys defilements, attaining true liberation. The Dharma is itself the destruction of the cause of defilements, true liberation. The Saṅgha consists of those who receive the cause that breaks defilements, attaining true liberation. Some might say: "If it is so, then there is only one refuge." This meaning is not correct. Why is that? Whether the Tathāgata appears in the world or does not appear in the world, the true Dharma always exists without distinction; only after the Tathāgata appears is there distinction. Therefore, one ought to take refuge separately in the Buddha. Whether the Tathāgata appears in the world or does not appear in the world, the true Dharma always exists without anyone upholding it; only after the Tathāgata appears is there someone who upholds it. Therefore, one ought to take refuge separately in the Dharma. Whether the Tathāgata appears in the world or does not appear in the world, the true Dharma always exists without anyone receiving it; only after the Tathāgata appears is there someone who receives it, because the community of the Buddha's disciples can receive it. Therefore, one ought to take refuge separately in the Saṅgha. The correct path and liberation are called the Dharma. Awakening alone without a master is called the Buddha. Being able to receive in accordance with the Dharma is called the Saṅgha. If there were not the three refuges, how could it be said that there are the four indestructible confidences?'