法苑珠林 87.75

87.75

又薩婆多論問。云何為歸。云何為趣。答曰。歸者是滅諦道諦少分。趣者是口語。復有說。趣者能起口語心是也。復有說。信可此法。是名為趣。問曰。歸者為歸色身。為歸法身耶。答曰。歸法身。若爾何故壞色身犯逆。答曰。色身是法身器故害得逆。問歸依佛者。為獨歸一佛。為通三世佛耶。答曰。諸佛同一法身故須通歸。不獨歸釋迦佛。雖指一佛為境。發言之時理須通歸。餘二法僧理亦通歸。問曰。佛法境界塵沙無量。何故但說三種不增不減耶。答曰。若廢三從境。境別塵沙。若廢境從三三歸攝盡。則該通法界。

Furthermore, the Sarvāstivāda-śāstra asks: 'What is meant by "taking refuge" (gui)? What is meant by "resorting to" (qu)?' The answer states: '"Taking refuge" is a fraction of the truth of cessation and the truth of the path. "Resorting to" is spoken words.' Another says: '"Resorting to" is the mind that can generate spoken words.' Another says: 'Faith in and acceptance of this Dharma is called "resorting to".' It asks: 'In taking refuge, does one take refuge in the physical body (rūpakāya) or in the Dharma-body (dharmakāya)?' The answer states: 'One takes refuge in the Dharma-body.' 'If so, why does destroying the physical body incur an unpardonable transgression (ānantarya)?' The answer states: 'Because the physical body is the vessel of the Dharma-body, harming it incurs an unpardonable transgression.' It asks: 'When taking refuge in the Buddha, is it taking refuge in only one Buddha, or does it extend throughout the Buddhas of the three times?' The answer states: 'Because all Buddhas share the same single Dharma-body, it must extend throughout; it is not solely taking refuge in Śākyamuni Buddha. Although one Buddha is designated as the object, when giving voice, in principle it must extend throughout. In principle, the other two—the Dharma and the Saṅgha—likewise extend throughout.' It asks: 'The realms of the Buddha-Dharma are as limitless as specks of dust and grains of sand; why speak only of three kinds, neither increasing nor decreasing?' The answer states: 'If one discards the three and follows the objects, the distinct objects are as countless as dust and sand. If one discards the objects and follows the three, the three refuges subsume them entirely, thus extending universally throughout the dharmadhātu.'