dvividho dharmaḥ | deśanādharmo ’dhigamadharmaś ca | tatra deśanādharmaḥ sūtrādideśa nāyā nāmapadavyañjanakāyasaṃgṛhītaḥ | sa ca mārgābhisamayaparyavasānatvāt kolopama ity uktaḥ |
adhigamadharmo hetuphalabhedena dvividhaḥ | yad uta mārgasatyaṃ nirodha satyaṃ ca | yena yad adhigamya iti kṛtvā | tatra mārgaḥ saṃskṛtalakṣaṇaparyāpannaḥ | yat saṃskṛtalakṣaṇaparyāpannaṃ tat mṛṣāmoṣadharmi | yan mṛṣāmoṣadharmi tad asatyam | yad asatyaṃ tad anityam | yad anityaṃ tad aśaraṇam |
yaś ca tena mārgeṇa nirodho ’dhigataḥ so ’pi śrāvakanayena pradīpocchedavat kleśaduḥkhābhāvamātraprabhāvitaḥ | na cābhāvaḥ śaraṇam aśaraṇaṃ vā bhāvitum arhati |
saṃgha iti traiyānikasya gaṇasyaitad adhivacanam | sa ca nityaṃ sabhayas tathāgata śaraṇagato niḥsaraṇaparyeṣī śaikṣaḥ sakaraṇīyaḥ pratipannakaś cānuttarāyāṃ samyaksaṃbodhāv iti |
kathaṃ sabhayaḥ | yasmād arhatām api kṣīṇapunarbhavānām aprahīṇatvād vāsanāyāḥ satatasamitaṃ sarvasaṃskāreṣu tīvrā bhayasaṃjñā pratyupasthitā bhavati | syād yathāpi nāmotkṣiptāsike vadhakapuruṣe tasmāt te ’pi nātyantasukhaniḥsaraṇam adhigatāḥ |
na hi śaraṇaṃ śaraṇaṃ paryeṣate | yathaivāśaraṇāḥ sattvā yena tena bhayena bhītās tatas tato niḥsaraṇaṃ paryeṣante tadvad arhatām apy asti tadbhayaṃ yatas te bhayād bhītās tathāgatam eva śaraṇam upagacchanti | yaś caivaṃ sabhayatvāc charaṇam upagacchaty avaśyaṃ bhayān niḥsaraṇaṃ sa paryeṣate |
niḥsaraṇaparyeṣitvāc ca bhayanidānaprahāṇam adhikṛtya śaikṣo bhavati sakaraṇīyaḥ | śaikṣatvāt pratipannako bhavaty abhayam ārṣabhasthānam anuprāptaṃ yad utānuttarāṃ samyaksaṃbodhim | tasmāt so ’pi tadaṅgaśaraṇatvān nātyantaṃ śaraṇam | evam ime dve śaraṇe paryantakāle śaraṇe ity ucyete |
此偈明何義。法有二種。何等為二。一所說法。二所證法。所說法者。謂如來說修多羅等名 字章句身所攝故。彼所說法證道時滅如捨 船……。偈言可捨故。
所證法者。復有二種。謂依 因果二種差別。以依何法證何法故。此明何 義。所謂有道有為相攝。若為有為相所攝者。彼法虛妄。偈言及虛妄故。若虛妄者彼法非 實。若非實者彼非真諦。非真諦者即是無常。若無常者非可歸依。
又復若依彼聲聞道所 得滅諦。彼亦無物猶如燈滅。唯斷少分諸煩惱苦。若如是者則是無物。若無物者云何為 他之所歸依。偈言無物故。
僧者凡有三乘之人。三乘人中依聲聞僧常有怖畏。常心歸依 諸佛如來心離世間。此是學人所應作者。未究竟故。猶進趣向阿耨多羅三藐三菩提故。
所言怖畏者。云何怖畏。以阿羅漢雖盡有 漏而不斷一切煩惱習氣。彼於一切有為行相。極怖畏心常現在前。是故聖者勝鬘經言。阿羅漢有恐怖。何以故。阿羅漢於一切無行怖畏想住。如人執劍欲來害已。是故阿羅漢 無究竟樂。
何以故。世尊依不求依如眾生無依彼彼恐怖。以恐怖故則求歸依。如是阿羅漢有怖畏。以恐怖故歸依如來。故彼若如是有怖畏者。彼人畢竟為欲遠離彼怖畏處求無畏處。
以是義故依遠離彼怖畏之處。名為學者當有所作欲得阿耨多羅三藐三菩提無畏之處。是故聲聞法僧二寶是少分歸依。非究竟歸依。偈言二種法及僧非究竟歸依故。
chos ni rnam par gñis te | bstan pa’i chos daṅ rtogs pa’i chos so || de ltar bstan pa’i chos ni mdo’i sde la sogs pa bstan pa brjod pa ste | miṅ daṅ tshig daṅ yi ge’i tshogs kyis bsdus pa’o || de yaṅ lam mṅon par rtogs pa’i mthar thug pa’i phyir gziṅs lta bu’o źes bśad do ||
rtogs pa’i chos ni rgyu daṅ ’bras bu’i dbye ba rnam pa gñis te | ’di lta ste | lam gyi bden pa daṅ | ’gog pa’i bden pa ste | gaṅ gis daṅ gaṅ rtogs pa źes bya bas so || de la lam ni ’dus byas kyi mtshan ñid du rtogs la | ’dus byas kyi mtshan ñid du rtogs pa gaṅ yin pa ’di ni brdzun pa slu ba’i chos can gaṅ brdzun pa slu ba’i chos chan de ni mi bden pa | gaṅ mi bden pa de ni mi rtag pa | gaṅ mi rtag pa de ni skyabs ma yin no ||
lam des rtogs pa’i ’gog pa gaṅ yin pa de yaṅ ñan thos kyi tshul gyis mar me rgyun chad pa bźin du ñon moṅs pa daṅ sdug bsṅal med pa tsam gyis rab tu phye la | med pa ni skyabs sam skyabs ma yin par ’gyur bar ’os pa ma yin no ||
dge ’dun źes bya ba ’di ni theg pa gsum daṅ ldan pa’i tshogs kyi tshig bla dags so || de yaṅ rtag tu ’jigs pa daṅ bcas pa de bźin gśegs pa la skyabs su soṅ ba | ṅes par ’byuṅ ba tshol ba slob pa bya ba daṅ bcas pa daṅ | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub la źugs pa ma yin no ||
ji ltar ’jigs pa daṅ bcas śe na | gaṅ gi phyir dgra bcom pa yaṅ srid pa spaṅs pa rnams kyaṅ bag chags ma spaṅs pa’i phyir rtag tu rgyun mi ’chad par ’du byed thams cad la mi bzad par ’jigs pa’i ’ du śes ñe bar gnas par ’gyur te | dper na ral gri gdeṅs pa’i gśed ma’i skyes bu la bya ba bźin te | des na de dag kyaṅ gtan du bde ba’i ṅes par ’byuṅ ba thob pa ma yin no ||
skyabs ni skyabs tshol ba ma yin no || ji ltar sems can skyabs med pa ’jigs pa de daṅ des ’jigs pa dag de daṅ de las ṅes par ’byuṅ ba tshol ba de bźin du dgra bcom pa la yaṅ ’jigs pa de yod do || gaṅ gi phyir de dag ’jigs pas ’jigs te | de bźin gśegs pa ñid la skyabs su ’gro ba yin no || gaṅ źig de ltar ’jigs pa daṅ bcas pa’i phyir skyabs su ’gro ba de ni gdon mi za bar ’jigs pa las ṅes par ’byuṅ pa tshol la |
ṅes par ’byuṅ ba tshol ba’i phyir ni | ’jigs pa’i gźi spaṅ ba’i dbaṅ du byas nas slob pa bya ba daṅ bcas par ’gyur ro || slob pa’i phyir ni ’jigs pa med pa khyu mchog gi gnas thob par bya ba’i phyir źugs par ’gyur pa yin te | ’di lta ste | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub la źugs pa’o || de’i phyir de yaṅ de’i yan lag gi skyabs yin pa’i phyir gtan gyi skyabs ma yin no || de ltar skyabs gñis po ’di ni mthar thug pa’i dus na skyabs ma yin bar brjod do ||
The Doctrine has two kinds, i.e. the Doctrine as Teaching and the Doctrine as Realization. Of them, the Doctrine as Teaching is [the Doctrine] of Sūtra and other teachings and it consists of the collection of name, word, and letter. And it is said that this Teaching is akin to the boat because it ends with the acquisition of the Path.
The Doctrine as Realization is [again] twofold by the division of cause and result. That is to say, the Truth of Path and the Truth of Extinction in the sense, ‘by which realized’ and ‘that which in realized’, [respectively]. Of them, the Path is included in the artificial character. That which is included in the artificial character is of false, deceptive nature. That which is of false, deceptive nature is untrue, that which is untrue is not eternal, and that which is non-eternal cannot be a refuge.
And the Extinction realized by this Path also represents, according to the system of Śrāvaka, the mere absence of Defilement and Suffering, just like the extinction of a lamp. Also, a non-existence cannot be a refuge nor a non-refuge.
‘The Community’ is a term for the community [of the Saints] belonging to three Vehicles. And they are always possessed of fear, because, as learned people, they have taken refuge in the Tathāgata and are seeking for deliverance; [but still] they have [many] things to be done and are approaching (i.e. have not yet realized) the Highest Perfect Enlightenment.
How are they possessed of fear? As the Arhats (the Saints of the Vehicle of Śrāvaka), though having extirpated rebirth, have not yet destroyed the Impression [of Defilements], there therefore exists always and constantly a strong notion of fear in all physical life, as if standing in face of the executioner with raised sword. So they have not attained the ultimate delightful Deliverance.
Indeed, [that which is] a refuge [by itself] never seeks for refuges [in others]. Just as living beings, having no refuge, are frightened by this or that fear, and consequently seek for the Deliverance, similarly even the Arhats have their fear, and, being frightened by fear they take refuge in the Tathāgata. And thus one who seeks for a refuge because of his being possessed of fear, will inevitably seek for the deliverance from fear.
And as being a seeker of deliverance, with reference to the destruction of the root of fear, a learned man is ‘one who has things to be done’. As being a learned man, he is ‘one who has undertaken’ to attain the fearless, highest state, i.e. the Highest Perfect Enlightenment. For this reason, the Community, being a partial refuge, cannot be the ultimate refuge. Thus these two Refuges, (i.e. the Doctrine and the Community), are called ‘temporary refuges’.
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Chapter I: The Matrix of the Tathāgata